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Voice refers to the clear and varying pitch of the five tones. Speech refers to the articulation of clear and turbid phonemes, forming sentences when spoken. Earth corresponds to the number five. Five is the base for tone. Therefore, tone corresponds to the late summer season, indicating that voice originates from Spleen-Earth and resonates in Lung-Metal. The Heart governs speech, while the Liver governs utterance. The Heart opens into the tongue, which is the mechanism for producing sound. The Liver meridian passes through the throat and enters the yang-sang (nasopharynx). The throat is the passage for qi to ascend and descend. The yang-sang is the outlet for distributing qi. Only when Liver-Qi and Heart-Qi are harmonious can speech be clear and distinct. However, sound also emanates from the moving Qi between the Kidneys. Therefore, those with deficient Kidney-Qi have short and rapid voices, where Upper-Qi cannot connect with Lower-Qi. Thus, vocalization and chanting arise from the Five Emotions associated with the Spirits of the Five Zang organs. Consequently, cases with voice but unclear speech should be attributed to the Heart and Liver. Cases with speech but no voice should be attributed to the Spleen and Lungs. Cases with both speech and voice but disconnected breath should be attributed to the two Kidneys. Listening (Wen) is one of the Four Diagnostic Methods. Without understanding the origin and details of sound, how can one accurately distinguish the condition? ("Ling Shu: Mai Yao Jing Wei Lun" states: A voice sounding as if coming from a closed room indicates dampness in the Middle Jiao.)

Mr. Lu Bu Yuan said: I once read that when Duke Huan of Qi convened the feudal lords, the representative of Wei arrived late. During the court session, Duke Huan discussed with Guan Zhong the plan to attack Wei. After leaving court, upon entering his inner quarters, Lady Wei saw the Duke, descended the hall, bowed twice, and pleaded for her lord's sins. The Duke asked, "I have done nothing wrong against Wei; why do you plead?" She replied, "When I observed your entry, your steps were high and your aura strong, showing ambition to attack another state. Your facial expression changed upon seeing my relatives, indicating an intent to attack Wei." The next day at court, after bowing to Guan Zhong and inviting him forward, Guan Zhong asked, "Have you abandoned the attack on Wei?" The Duke asked, "How did you know?" Guan Zhong replied, "Your bowing was respectful, and your speech slow. Seeing the ministers' ashamed expressions, I deduced this." Furthermore, when Duke Huan and Guan Zhong planned to attack Ju, the news leaked before being announced. The Duke was puzzled. Guan Zhong said, "There must be a sage in the state." The Duke said, "Ah, among the laborers that day, there was one holding a tamarisk pestle looking upwards. Perhaps it was him!" He ordered the laborers to return. Soon, Dongguo Ya arrived. Guan Zhong asked, "Did you say we would attack Ju?" He answered, "Yes." Guan Zhong asked, "I did not mention attacking Ju; why did you?" He replied, "I hear that gentlemen are good at planning, while petty people are good at guessing. I guessed." Guan Zhong asked, "How did you guess?" He replied, "I hear that gentlemen display three types of facial expressions: obvious joy resembles the demeanor of enjoying music; sorrowful tranquility resembles the demeanor of mourning; anger-filled arrogance in limbs and hands resembles the demeanor of war. That day, I saw you on the terrace, displaying anger-filled arrogance in limbs and hands, which is the demeanor of war. You opened your mouth to speak but stopped, mentioning Ju. You raised your arm pointing towards Ju. I speculated that among the disobedient lords, only Ju remained." This example illustrates the primary principle of Observation (Wang), without needing to see the vivid manifestation of the Five Colors. These three individuals served Duke Huan attentively, thus perceiving his movements and knowing his intentions. If one serves patients with such devotion, a single glance can deeply understand what they wish to express but cannot. Life, death, fortune, and misfortune become secondary matters. As for Ji Zha understanding through listening to music, this represents the primary principle of Listening (Wen).