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The Biography of Bian Que in the *Records of the Grand Historian* (Shiji, Vol. 130) records that after taking medicine given by Changsang Jun, Bian Que was able to see people on the other side of a wall after thirty days. From then on, when diagnosing diseases, he could perceive the pathological accumulations within the five Zang organs, primarily under the guise of pulse diagnosis. The annotation states: "Fang" means edge or side. It refers to seeing people on the far side of the wall. According to this annotation, it implies the ability to see through walls. What medicine did Changsang Jun give that could alter one's physical constitution to such an extent? I privately believe this should be interpreted similarly to the story of Ji Chang practicing archery through a fly. Generally speaking, when visual effort is exhausted over a long period, what one sees will inevitably differ. Describing a fly as large as a wheel refers to its diameter; describing a person on the other side of a wall refers to depth. Although the phenomena differ, the underlying principle is consistent. It is likely that when Bian Que learned observation diagnosis (Wang Zhen), he must have stared at walls daily to train his visual acuity and mentally superimposed human facial features upon them. Over time, both superficial and deep aspects within the field of vision became distinct, creating the illusion that there were people inside. The phrase "one side" refers precisely to the object of his daily gaze, not the "other side." Moreover, the character "bi" (that/other side) is likely an extraneous addition, as the original text of the *Shiji* does not carry this meaning. I once attempted to emulate his method. Although I could not see people, I seemed able to distinguish certain features. While I could not perceive internal organ accumulations, when examining patients clinically, I could clearly observe the complexion and the floating/sinking, large/small, and thick/thin qualities of the tongue coating at a glance, without needing much time for detailed inspection. Therefore, I speculate that Sima Qian's statement is rhetorical description, not a literal claim of seeing through walls. Furthermore, Bian Que’s pulse methods are fully recorded in the *Mai Jing* (Pulse Classic). If he truly relied solely on pulse diagnosis, would his words all be mere embellishments? In these biographies and that of Cang Gong, Sima Qian fails to substantiate the reasons, relying instead on folk descriptions without regard for exaggeration, likely because he himself did not thoroughly understand medical affairs. Is it without reason that Ban Gu omitted this in the *Book of Han*? Fan Ye did not write a biography for Zhang Zhongjing, perhaps because his medical skills were too profound to be easily described, fearing it might only cause further confusion. Chen Shou’s biography of Hua Tuo relies mostly on substantial facts.

In ancient times, there were categories of Five Exhaustions (Wu Lao), Seven Injuries (Qi Shang), and Six Extremes (Liu Ji), all referring to deficiency. Upon examination, these reduce to two categories: "Lao" (Exhaustion) and "Ji" (Extreme Deficiency). "Lao" refers to the excessive use of Qi, while "Ji" approaches a state of having no Qi; their depths differ. According to the *Zhu Bing Yuan Hou Lun* (Treatise on the Pathogenesis and Symptoms of All Diseases), among the Five Exhaustions, Zhi Lao (Mental Exhaustion), Xin Lao (Heart/Mind Exhaustion), and You Lao (Worry/Sorrow Exhaustion) involve the excessive use of Shen (Spirit/Mind); fatigue involves the excessive use of the Xing (Form/Body). Among the Seven Injuries, Fang Lao (Sexual Exhaustion) also belongs to Lao; because there are many such conditions, they are listed separately. However, Jing (Essence) is one of the Seven Spirits, so this too involves the excessive use of Shen. Summarizing, it encompasses only Form and Spirit. As for Wind, Cold, Summer-heat, Dampness, and all chronic diseases that fail to resolve and severely deplete Qi, these belong to Ji. There are six manifestations of Ji concerning Qi, Blood, Tendons, Bones, Flesh, and Essence. When Ji affects Qi, the extreme state is unwillingness to speak; when Ji affects Blood, the extreme state is lack of luster, falling eyebrows and hair, and forgetfulness. Other types follow this pattern. Summarizing again, they do not exceed Form and Spirit. Generally, "Lao" refers to the initial stage, while "Ji" refers to the terminal stage, with clear distinctions. Modern practitioners, unaware of "Ji," categorize everything as "Lao." Consequently, treating "Ji" with methods for "Lao" ensures that "Lao" never reaches a point of recovery. Alas!