音声者，五音之声嘹亮而有高下者也。语言者，
分别清浊字面，发言而有语句者也。土者，其数五。五者，音也。故音主长夏，是音声之发于脾土，而响
于肺金也。在心主言，肝主语。心开窍于舌，舌者音声之机也。肝脉循喉咙，入颃颡。喉咙者，气之所
以上下者也。颃颡者，分气之所泄也。肝心气和，而后言语清明也。然又从肾间动气之所发，故肾气虚
者，音声短促，上气不能接下气矣。是以发言歌咏，出于五脏神之五志，故有音声而语言不清者，当责之
心肝。能语言而无音声者，当责之脾肺。能言语、音声而气不接续者，当责之两肾。闻乃四诊之一，不知
音声之原委，又安能审别其病情乎！（《脉要精微论》曰。声如从室中言者，是中气之湿也。）
卢不远先生曰∶尝读桓公合诸侯卫人后至，公朝而与管仲谋伐卫，退朝而入，卫姬望见公，下堂再
拜，请卫君之罪。公曰∶吾于卫无故，子盍为请？曰∶外家望君之入也，足高气强，有伐国之志也，见外家而有
动色，伐卫也。明日君朝，揖管仲而进之。管仲曰∶君舍卫乎？公曰∶仲父安识之？仲曰∶君之揖朝也
恭，而言也徐，见臣有惭色，臣是以知之。又公与管
仲谋伐莒，谋未发而闻于国，桓公怪之。仲曰∶国必有圣人也。公曰∶嘻，日之役者，有执柘杵而上视
者，意者其是耶！乃令复役，少顷，东郭牙至。管子曰∶子邪言伐莒者？对曰∶然。仲曰∶我不言伐莒，
子何故言伐莒？对曰∶臣闻君子善谋，小人善意，臣其意之也。仲曰∶子何以意之？对曰∶臣闻君子有三
色∶显然善乐者，钟鼓之色也；愀然清静者，衰 之色也；艴然充盈手足矜者，兵革之色也。日者臣望
君之在台上也，艴然充盈手足矜者，此兵革之色也，君 而不 ，所言者莒也。（ ，邱加切，音祛，张口貌。）君举
臂而指，所当者莒也，臣窃以虑诸侯之不服者，其惟莒乎！此例于医，为望法之第一义也，何必五色精明象
见哉！此三人者，专心事桓，故见其动容貌，而知其用舍。若能专心事病患，则一望所楚，深达其自己欲
言而未能者矣。死生吉凶，其末事乎？若季札闻乐所言，是又闻法之第一义也。
声音，是指五音中嘹亮且高低不同的声响。语言，是指分辨清浊字音，发言时形成语句的行为。土对应的数字是五。五是音的基数。所以音对应长夏季节，这说明声音的产生源于脾土，而回响则在于肺金。在心，主要主宰言语；在肝，主要主宰语词。心开窍于舌，舌是发出声音的关键器官。肝经循行经过喉咙，进入颃颡（鼻咽部）。喉咙，是气上下通行的通道。颃颡，是分流气息的出口。只有肝气和心气调和，言语才能清晰明白。然而，声音又从肾间的动气发出，所以肾气虚弱的人，声音短促急促，上气无法接续下气。因此，发声和歌唱，源于五脏之神所对应的五种情志。所以，有声音但语言不清的，应当归咎于心肝。能说话但没有声音的，应当归咎于脾肺。能说话、有声音但气息不接续的，应当归咎于两肾。闻诊是四诊之一，如果不了解声音产生的原理，又怎能仔细辨别病情呢！（《脉要精微论》说：声音像从密室中传出的，这是中焦湿气重的表现。）
卢不远先生说：曾经读到齐桓公会合诸侯，卫国人迟到，桓公在朝廷上与管仲谋划讨伐卫国，退朝后进入内室，卫姬看见桓公，走下堂拜了两拜，请求为卫君赎罪。桓公说：“我对卫国没有无故之举，你为何要请求？”卫姬说：“我观察您进来时，脚步高抬，气势强劲，有讨伐他国的志向，看到我的外家亲属面露神色变动，是要讨伐卫国。”第二天桓公上朝，向管仲作揖并让他进言。管仲说：“您放弃讨伐卫国了吗？”桓公说：“仲父怎么知道的？”管仲说：“您在朝廷上作揖很恭敬，说话缓慢，看到臣子有惭愧的神色，所以我知道了。”另外，桓公与管仲谋划讨伐莒国，谋划尚未公布就在国内传开了，桓公对此感到奇怪。管仲说：“国内一定有圣人。”桓公说：“唉，那天服役的人中，有个拿着柘木杵向上看的人，大概就是他吧！”于是命令恢复服役，过了一会儿，东郭牙到了。管子问：“是你说要讨伐莒国吗？”回答说：“是的。”管仲说：“我没有说讨伐莒国，你为什么说讨伐莒国？”回答说：“我听说君子善于谋划，小人善于猜测，我是通过猜测得知的。”管仲说：“你是怎么猜测出来的？”回答说：“我听说君子有三种面色：明显快乐的样子，是享受钟鼓音乐的神色；忧愁清静的样子，是遭遇丧事的神色；愤怒充盈、手足傲慢的样子，是准备兵革战争的神色。那天我看见您在台上，愤怒充盈、手足傲慢的样子，这就是兵革战争的神色。您张口欲言而未发，所说的正是莒国。您举起手臂指向的地方，就是莒国所在，我私下推测诸侯中不服从的，大概只有莒国吧！这个例子对于医学来说，是望诊的第一要义，何必非要看到五色精气显现出来呢！这三个人都专心侍奉齐桓公，所以能通过观察他的仪容动作，就知道他的意图取舍。如果能专心侍奉病患，那么一望之下，就能深刻理解患者想要表达却未能说出的话了。死生吉凶，只是次要的事情罢了？至于季札通过听音乐所领悟的道理，又是闻诊的第一要义。”
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).