凡小儿声音清亮者寿，有回音者寿，哭而声涩者病，散而无声者夭。(陈飞霞)
凡声微者气不足，声壮者气有余，哭而无泪者实，哭而多泪者虚。(惕厉子)
发热而静默者邪在表，发热而烦燥者邪入里。(周于蕃)
闻声而受惊者，肝虚也。(《集成》)
声浊而重者感于湿；或声如从瓮中出者，亦中湿。(周于蕃)
言迟者风，言急者火。声高而响者，主内热外达。(周于蕃)
凡痫证，声如羊者为心痫，声如鸡声为肺痫，声如猪者为肾痫，声如犬者为肝痫，声如
牛者为脾痫。(《兰台规范》)
声塞者为痰，声战者为寒，声壮者为热。(惕厉子)
气衰言微者为虚，气盛言厉者为实，狂言怒骂者为实热。久病闻呃者为胃绝，痰声漉漉
者死。(陈修园)
寒病懒言，热病多语；言壮为实，言轻为虚，言微则气夺，出言而首尾不相顾者，为神
丧。(《心法》)
凡病者语言声音，不异于平时为吉，反者为凶。(陈修园)
声哑于劳损见之，为无治。(周于蕃)
谵语为实，郑声为虚，皆主热。郑声者如梦如呓。(《伤寒论》)
小儿声大而亮者，脏腑充实。如向无大声啼哭，必有一脏阴窍未通，或音如啾唧咿唔之
状，主夭伤。(陈紫山)
声虽哑而咳者，水寒伤肺。声如破而咳者，外寒里热。(周于蕃)
中医听声，声合五音。火闻水声，烦闷干惊。木闻金声，恐畏相刑。脾者，土也，生育
万物
，回动四旁，太过则四肢不举；不及则九窍不通，六识闭塞，犹如醉人。四季运转，终而复
始。(《后汉书》)
出言迟懒，先轻后重者，内伤气虚。出言雄壮，先重后轻者，外感邪盛。(周于蕃)
声重鼻塞者，伤风。声暴哑者，风痰伏火。或暴怒叫喊，声浊者痰火。平时无寒热，气
短不足以息者，亦痰火。(周于蕃)
按∶扁鹊云∶闻而知之谓之圣。寒主静则少语，热主烦则多言。虚则声细，实则声出如
常。
若精而求之，则以五藏有正声，以合于五音者为常，变则病生，其义蕴载于《素问》、《金
匮》者居多。(惕厉子)
凡是小儿声音清脆明亮的长寿，有回音的长寿，哭声嘶涩的是有病，声音散漫无声的是夭折。（陈飞霞）
凡是声音微弱的，是气不足；声音壮实的，是气有余；哭而没有眼泪的是实证，哭而眼泪多的是虚证。（惕厉子）
发热而安静沉默的，病邪在表；发热而烦躁不安的，病邪入里。（周于蕃）
听到声音就受惊的，是肝虚。（《集成》）
声音浑浊而沉重的，是感受了湿邪；或者声音像从瓮中发出的，也是中了湿邪。（周于蕃）
说话迟缓的是风证，说话急促的是火证。声音高亢响亮的，主内热向外发散。（周于蕃）
凡是痫证（癫痫），声音像羊叫的是心痫，声音像鸡叫的是肺痫，声音像猪叫的是肾痫，声音像狗叫的是肝痫，声音像牛叫的是脾痫。（《兰台规范》）
声音堵塞的是痰证，声音颤抖的是寒证，声音壮实的是热证。（惕厉子）
气息衰弱、说话微弱的属于虚证；气息旺盛、说话严厉的属于实证；胡言乱语、怒骂不休的属于实热证。久病出现呃逆（打嗝）的是胃气绝灭，喉间痰声漉漉的是死证。（陈修园）
寒病的人懒于言语，热病的人多话；说话壮实的是实证，说话轻微的是虚证，说话微弱则是气被夺失，说话时头尾不相顾盼的，是神志丧失。（《心法》）
凡是病人语言声音与平时无异的是吉兆，与平时相反的是凶兆。（陈修园）
声音嘶哑见于劳损病的，是无法治疗的。（周于蕃）
谵语（神志不清时的胡言乱语）属于实证，郑声（神志不清时的重复低语）属于虚证，都主热证。郑声就像做梦或说梦话一样。（《伤寒论》）
小儿声音大而明亮的，说明脏腑充实。如果向来没有大声啼哭，必定有一脏的阴窍未通，或者声音像啾唧咿唔的样子，主夭折受伤。（陈紫山）
声音虽然嘶哑但有咳嗽的，是水寒伤肺。声音破碎且有咳嗽的，是外寒里热。（周于蕃）
中医通过听声音来诊断，声音符合五音（宫商角徵羽）。火听到水声，会感到烦闷干枯惊恐。木听到金声，会感到恐惧畏惧相互刑克。脾属土，生育万物，转动四方，太过则四肢不能举动；不及则九窍不通，六识闭塞，就像醉酒的人一样。四季运转，终而复始。（《后汉书》）
说话迟缓懒慢，先轻后重的，是内伤气虚。说话雄壮，先重后轻的，是外感邪盛。（周于蕃）
声音重浊伴有鼻塞的，是伤风。声音突然嘶哑的，是风痰伏火。或者是暴怒叫喊，声音浑浊的是痰火。平时无寒热症状，但气短呼吸不足的，也是痰火。（周于蕃）
按：扁鹊说：通过闻声音而知病情称为圣。寒主静所以少语，热主烦所以多言。虚证则声音细小，实证则声音发出如常。
如果要精细地探究，那么五脏有正声，以符合五音的为常态，变化则生病，其深奥的道理大多记载于《素问》和《金匮》中。（惕厉子）
Whenever a child's voice is clear and bright, they will live long; if there is an echo, they will live long; if the cry is hoarse and rough, it indicates illness; if the voice is scattered and silent, it indicates premature death. (Chen Feixia)
Whenever the voice is faint, it indicates insufficient Qi; when the voice is robust, it indicates excess Qi. Crying without tears indicates Excess syndrome; crying with abundant tears indicates Deficiency syndrome. (Ti Li Zi)
Fever accompanied by silence and quietness indicates the pathogen is in the Exterior; fever accompanied by restlessness and irritability indicates the pathogen has entered the Interior. (Zhou Yufan)
Being startled upon hearing sounds indicates Liver Deficiency. (*Jicheng*)
A turbid and heavy voice indicates contraction of Dampness; or a voice sounding as if coming from a jar also indicates contracting Dampness. (Zhou Yufan)
Sluggish speech indicates Wind; hurried speech indicates Fire. A high-pitched and resonant voice primarily indicates internal heat reaching the exterior. (Zhou Yufan)
In all cases of epilepsy (Xian Zheng), a bleating sound like a sheep indicates Heart Epilepsy; a crowing sound like a chicken indicates Lung Epilepsy; a grunting sound like a pig indicates Kidney Epilepsy; a barking sound like a dog indicates Liver Epilepsy; a lowing sound like a cow indicates Spleen Epilepsy. (*Lantai Guifan*)
A blocked voice indicates Phlegm; a trembling voice indicates Cold; a robust voice indicates Heat. (Ti Li Zi)
Weak breath and faint speech indicate Deficiency; vigorous breath and harsh speech indicate Excess; delirious cursing and scolding indicate Excess-Heat. Hearing hiccups (E Nie) in a chronic disease indicates exhaustion of Stomach Qi; gurgling phlegm sounds indicate death. (Chen Xiuyuan)
Cold diseases lead to reluctance to speak; Heat diseases lead to excessive talking. Robust speech indicates Excess; light speech indicates Deficiency; faint speech indicates Qi depletion; speaking while head and tail do not correspond indicates loss of Spirit. (*Xinfa*)
For any patient, if their language and voice are no different from usual, it is auspicious; if contrary, it is ominous. (Chen Xiuyuan)
Hoarseness seen in consumptive diseases indicates untreatability. (Zhou Yufan)
Delirious speech (Zhanyu) indicates Excess; repetitive muttering (Zhengsheng) indicates Deficiency; both primarily indicate Heat. Zhengsheng resembles dreaming or sleep-talking. (*Shanghan Lun*)
Children with loud and bright voices have solid Zang-Fu organs. If they never cried loudly before, it must be that one Zang organ's Yin orifice is not yet open; or if the voice resembles chirping or mumbling, it indicates premature death or injury. (Chen Zishan)
Hoarseness accompanied by cough indicates Water-Cold injuring the Lungs. A broken voice accompanied by cough indicates External Cold and Internal Heat. (Zhou Yufan)
Traditional Chinese Medicine listens to the voice, where voices conform to the Five Tones (Gong, Shang, Jue, Zhi, Yu). Fire hearing Water sounds causes vexation, dryness, and fright. Wood hearing Metal sounds causes fear and mutual punishment. The Spleen belongs to Earth, generating all things and moving in four directions; excess leads to inability to move the limbs; deficiency leads to obstruction of the Nine Orifices, closure of the Six Consciousnesses, resembling a drunkard. The Four Seasons rotate, ending and beginning again. (*Hou Hanshu*)
Sluggish and reluctant speech, starting light and becoming heavy, indicates internal injury and Qi Deficiency. Robust speech, starting heavy and becoming light, indicates external contraction and excess pathogenic factors. (Zhou Yufan)
Heavy voice with nasal congestion indicates Wind-Cold injury. Sudden hoarseness indicates latent Wind-Phlegm and Fire. Or sudden anger and shouting with a turbid voice indicates Phlegm-Fire. Normally without cold or heat symptoms but with shortness of breath and insufficient respiration also indicates Phlegm-Fire. (Zhou Yufan)
Note: Bian Que said: Knowing through listening is called Sagehood. Cold governs stillness, thus few words; Heat governs agitation, thus many words. Deficiency results in fine voices; Excess results in normal-sounding voices.
If seeking precision, each Zang organ has its correct voice, conforming to the Five Tones as the norm; changes indicate disease generation. Its profound principles are mostly recorded in *Suwen* and *Jingui*. (Ti Li Zi)