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Tang Rongchuan stated: The principles of voice are subtle and difficult to comprehend; therefore, being able to diagnose diseases by listening to the voice is termed "divine" (Shen).

The Classics state: Liver Wood corresponds to the Jue (角) note in the five tones, to the Hu (呼 - calling/shouting) sound in the five voices, and its pathological change manifests as grasping (Wo). Heart Fire corresponds to the Zhi (徵) note, to the Xiao (笑 - laughter) sound, and its pathological change manifests as sorrow (You). Spleen Earth corresponds to the Gong (宫) note, to the Ge (歌 - singing) sound, and its pathological change manifests as hiccups (Yue). Lung Metal corresponds to the Shang (商) note, to the Ku (哭 - crying) sound, and its pathological change manifests as cough (Ke). Kidney Water corresponds to the Yu (羽) note, to the Shen (呻 - groaning/moaning) sound, and its pathological change manifests as shivering (Li).

Tang Rongchuan stated: If one can base oneself on the five tones (Gong, Shang, Jue, Zhi, Yu) and the five sounds (Hu, Xiao, Ge, Ku, Shen) to investigate and seek the pathogenic factors affecting the Qi of the five Zang organs, then more than half of the understanding will be achieved. Western physicians, when examining diseases, have gone so far as to taste the odor of urine, which is indeed arduous. This is merely because they fail to analyze and distinguish the relationships among voice, color, smell, and taste, thus resorting to this inferior method.

The Classics state: When there is excessive accumulation in the middle causing fullness in the viscera, and excess Qi injuring the Fear (associated with Kidney), the voice sounds as if coming from within a room (muffled); this indicates Dampness in the Middle Qi. If speech is faint and the patient speaks only occasionally throughout the day, this indicates Devastation of Qi (Duo Qi). If speech is indiscriminate regarding good or bad and ignores kinship or distance, this indicates Disorder of the Spirit-Mind (Shen Ming).

Tang Rongchuan stated: The meaning of the Classic is very clear; it refers to knowing the Spirit and Qi through listening to the voice.

The Classics state: If a patient's voice is silent/quiet but they frequently startle with shouts, the disease is in the joints and bones. If the voice is hoarse/inarticulate and not penetrating, the disease is in the heart and diaphragm region. If the voice is chirping-like (Jiujiu), fine and long, the disease is in the head.

Tang Rongchuan stated: These sentences originate from the *Jin Gui Yao Lue*. "Silent/Quiet" (Jiji ran) implies an unwillingness to speak, belonging to the Three Yin Channels. Frequent startling shouts belong to the Jueyin Channel. When disease enters the Three Yin, Jueyin governs the sinews and bones; thus, knowing the disease is in the joints/bones implies it is in the Lower Jiao. Unpenetrating voice (Sheng bu che) means the voice is not resonant; this occurs when the Great Qi in the chest cannot circulate, making entry and exit difficult and stagnant, indicating the disease is in the Middle Jiao, specifically the chest and diaphragm region. "Chirping-like" (Jiujiu ran) describes a fine and long voice; this sound originates from the Yin aspect of the Lower Jiao, travels up along the Foot-Taiyang Bladder Channel to reach the vertex, indicating the disease is in the head.

Tang Rongchuan stated: According to observation, voice and Qi root in the Kidneys, ascend to the chest and diaphragm, emerge from the lung passages, reach the nose, rotate at the tongue, and are distinguished at the lips. It may be that Qi deficiency leads to faint voice, or stagnation of mechanisms leads to stuttering speech (Jian), or obstruction in the diaphragm impedes Qi, or nasal irregularities cause abnormal voice. These manifestations are scattered across various medical texts; careful practitioners should grasp them intuitively, as they cannot be fully exhausted by ink and paper.