言說是人的存在的一種方式，通過言說人們可以找到存在的種種跡象。但人的存在並不止於有限的言說境域。言說之言重在人與人的交流表達，訴諸文字符號，而人的存在境遇則更深宏廣大。在更為廣闊的人的存在境域中，如人與上帝，人與宇宙，人與他自己的關係中，更多地是借助無言之言。文字符號記述的始終只是人的存在境域的一小部分。語言與存在的關係，正如方法與本體的關係，是開放的，但存在處於優位，它是言說的主體。 　　作者認為，說的方式應不止於名言概念，說辭，還應包括無言之言，如中國傳統哲學講的體驗，西方人與上帝的溝通等等。具體的名言概念、說辭固然重要，但其有蔽障。言的方式是無限的，因為「道」是無限開放的。

　　　　　 Talk for men is a way of existence. Through talk we can trace signs of our existence. However men's existence is not merely limited in the realm of talk. Talk serves to make communication amongst people, and appeals to written words and symbols. Whereas the extent of men's existence goes beyond that. In the wider realm of existence, i.e. man and God, man and the universe, man and the self, talk is without words. The records of words and symbols are only a small part of human existence. The open relation between language and existence is like that between method and substance. But existence has the priority, it is the main body of talk. I think that the way of talk should not be limited in conveying concepts, rhetoric. Talk without words should be included, as the talk of experience in the Chinese philosophy, and the communication with God in the West etc. Although concrete concept-conveying and rhetoric are important, yet there are defects in them. The way of talk is unlimited, for the “Tao” is indefinitely open.