《莊子》「言無言」的「言」之可能，本文乃由內篇〈人間世〉所提出的三個言行態度闡發，即「內直」、「外曲」、「成而上比」，由此析辨實處理了《莊子》所善用「與天為徒」、「與人為徒」、「與古為徒」之詮釋，亦呼應了《莊子》論說人間世內心、外表、言語的種種表述，也凸顯〈寓言〉篇所論「卮言」、「重言」之成立與境界。或有學者以為「卮言」、「重言」、「寓言」便是《莊子》道說的形態，是體道的語言，然本文則認為《莊子》之道說實超越「卮言」等形態。故透過〈人間世〉三種言行態度的論辨，再處理其與「卮言」、「重言」、「寓言」的聯繫，由語言的消融，進而論證《莊子》「言無言」工夫方法之用。本文遂以「心齋」、「坐忘」、「得意忘言」等工夫方法論說，由「無」、「忘」、「損」會通，試處理《莊子》之「言無言」意境，即由「言」而「無言」所欲表達的究極旨趣。又西哲海德格之解釋「道」與「道說」，亦視這種趨向「道」語言本質的呈現，是必須經過「絕棄」的，此亦與「言無言」的工夫過程，即「心齋」、「坐忘」的「無」、「忘」、「損」， 有著相同的思想指向，故另參酌之。

In the Taoist book The Zhuangzi, three behavioral attitudes are expounded in the chapter entitled “Man in the World in Association with Other Men”: (1) “inwardly maintaining one’s straightforward intention,” (2) “outward adaptability” and (3) “fully declaring one’s sentiments and substantiating them by appealing to antiquity.” The aim of this study is to elucidate these attitudes by analyzing the notion of speech conveyed in the adage “Speech does not need words.” This analysis focuses on the ways to conduct oneself in society described in The Zhuangzi as being “a follower of Heaven,” “a follower of the people” or “a follower of the respected ancients.” This study also encompasses perspectives pertaining to a person’s appearance, mind and utterances in general, thereby foreshadowing the meanings of “words like the water that daily issues from the cup,” “words from valued writers” and “words that are metaphorical,” as explained in the chapter on “Metaphorical Language” in particular. These three kinds of utterances are regarded by some scholars as formulas to explain, as well as language to experience, the Tao as expressed in The Zhuangzi. However, in this report it is maintained that the aforementioned methods for explicating the Tao transcend these formulas. Hence, in view of the idea of dispensable words, an attempt is made to demonstrate the application of the “Speech does not need words” concept by first reviewing the three types of behavioral attitudes and subsequently their relations to the three kinds of utterances. In addition to the approaches expressed as “the fasting of the mind,” “sitting and forgetting everything” and “forgetting the words when the ideas are apprehended,” the concepts of “nothingness,” “forgetfulness” and “diminishment” are investigated to further explore the proposition that “Speech does not need words.” In the same vein, the German philosopher Martin Heidegger, in his interpretations of “Weg” and “Sagen,” maintained that speech most embodying the essence of the Tao must be generated by steps consisting of “disregarding,” corresponding to the concepts of “nothingness,” “forgetfulness” and “diminishment.” Heidegger’s arguments are also considered herein.