唐容川曰∶声音之道，微妙难通，故闻而知之谓之神。
经云∶肝木在音为角，在声为呼，在变动为握。心火在音为征，在声为笑，在变动为忧。脾土在音为宫，在声
为歌，在变动为哕。肺金在音为商，在声为哭，在变动为咳。肾水在音为羽，在声为呻，在变动为栗。
唐容川曰∶人能本宫商角征羽五音，呼笑歌哭呻五声，以参求五气之邪，则思过半矣。西人审病，至于察尿之味，
亦云苦矣。只因于声色气味，未能辨析，是以出此下策。
经云∶中盛脏满，气胜伤恐者，声如从室中言，是中气之湿也。言而微，终日乃复言者，此夺气也。言语善恶不
避亲疏者，此神明之乱也。
唐容川曰∶经意甚明，盖即闻声而知其神与气焉。
经云∶病患语声寂寂然，喜惊呼者，骨节间病。语声喑喑然不彻者，心膈间病。语声啾啾然细而长者，头中病。
唐容川曰∶此数语系《金匮》文，寂寂然，不欲语，属三阴经。喜惊呼，则又属厥阴经。病入三阴，厥阳主筋
骨间病，知其病在下焦。声出不彻，声不扬也，胸中大气不转，出入艰滞，知
其病在中焦，胸膈间。啾啾然，细而长，声自下焦阴分，缘足太阳而上达于颠顶，故知其病在头中。
唐容川曰∶按声气根于肾中，上于胸膈，出于肺管，达于鼻，转于舌，辨于唇。或气虚而音微，或机停
而语謇，或膈间有滞而气碍，或鼻间有违而音乖，散见各书，细心人当自领取，非楮墨所能尽也。
唐容川说：声音的道理，微妙难以通晓，所以通过听声音就能诊断疾病被称为“神”。
《内经》说：肝属木，在五音中对应角音，在五声中对应呼，其病变表现为握拳。心属火，在五音中对应徵音，在五声中对应笑，其病变表现为忧。脾属土，在五音中对应宫音，在五声中对应歌，其病变表现为呃逆（哕）。肺属金，在五音中对应商音，在五声中对应哭，其病变表现为咳嗽。肾属水，在五音中对应羽音，在五声中对应呻吟，其病变表现为战栗。
唐容川说：人若能依据宫、商、角、徵、羽五音，以及呼、笑、歌、哭、呻五声，来参悟探究五脏之气受邪的情况，那么对病情的理解就完成了一大半了。西方医生诊病，甚至到了要品尝尿液味道的地步，这也算是很艰苦的了。只是因为他们未能辨析声音、颜色、气味之间的关系，所以才采取这种下策。
《内经》说：如果体内湿邪壅盛，脏腑胀满，气机亢盛而损伤肾志导致恐惧，患者说话的声音就像从密闭的房间里传出来一样沉闷，这是中焦湿气阻滞所致。如果说话声音微弱，整天才说几句话，这是正气耗夺的表现。如果言语不分好坏，不顾及亲疏关系，这是神明（心神）混乱的表现。
唐容川说：经文的含义非常明确，这也就是通过听声音来了解患者的神气和气机的状态。
《内经》说：如果病人说话时寂静无声，却喜欢突然惊呼，这是骨节间的病变。如果说话声音低沉不清晰，这是心膈间的病变。如果说话声音细微而长，像啾啾虫鸣，这是头部内部的病变。
唐容川说：这几句话出自《金匮要略》。“寂寂然”，指不想说话，属于三阴经病变；喜欢惊呼，则又属于厥阴经病变。病入三阴，厥阴主司筋骨，因此知道病位在骨节间（下焦）。声音出不通畅，即声音不扬，是因为胸中大气不能运转，出入艰难滞涩，因此知道病位在中焦胸膈之间。“啾啾然”，指声音细微而长，声音从下焦阴分发出，沿着足太阳膀胱经上行到达头顶，因此知道病位在头部内部。
唐容川说：按察声音和气机，根源于肾，上达于胸膈，出于肺管，通达于鼻，转动于舌，辨别于唇。或者因为气虚而导致声音微弱，或者因为气机停滞而导致语言謇涩，或者因为膈间有阻滞而导致气息受阻，或者因为鼻窍不利而导致声音怪异。这些情况散见于各医书中，细心的人应当自行领会，并非笔墨所能完全穷尽的。
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.