道家對語言有其極精微卻複雜的洞見，而其層疊的重重向度要徹底地釐清闡明，必得放在「存有、意識、語言」的整體脈絡中才有可能；我們透過對《莊子》文獻的理解詮釋，發現「不知無言」乃是對「存有根源」層次而有的如實描述，亦即，在境識俱泯的歸寂狀態時，生命乃是止息在絕對的靜默中；而「真知的不言之教」和「真知的真言之教」則是對應在「存有呈現」的層次，此中才真正隱含道家對「教」的主張和對「語言」的積極立場；最後，「名以定形」的言說活動則是對應「存有執定」的層次，此中才是道家真正對語言異化的批判所在。然而「真知不言之教」如何可能？此乃有待存有論和人學的基礎性說明；即由於真人真知是處於「遊乎天地一氣」中，也由於此根源之氣故，真人能與一切存在感通連續。

　　　　　Taoism has a profound view on language, but its complexity has to be clarified by taking the context of Being, consciousness, and language into account. We, through the interpretation of Chuang Tze, discover that "transcending knowledge and language" is a realistic understanding based on the foundation of "ontological origin". This means also what is said that, in the entire tranquility, life thrives in a total silence. And the ideas that "knowledge is teaching without language" and "knowledge is teaching with genuine language" converge on the level of "ontological revealing" shows the Taoist position regarding teaching and language. Finally, this article intends to explain that the correspondence between nominalism of language and ontology is precisely what is criticized by Taoism about the alienation of language. However, "teaching genuine knowledge without using language" remains a problem. This problem has to be addressed by referring to both the ontological and the anthropological basis. This reference also expresses the idea that "true human" and "genuine knowledge" are situated on the same stage. It is due to this idea that "true human" can communicate with Being.