There is also a concept of viscera in Neijing, that is, the concept of "shaping viscera" Although it belongs to the product of early differentiation of zang-fu organs and determination of zang-fu organs, it is no longer used, but it does exist widely in Neijing and the notes of the note writers. It should be the theory of a group of doctors in the era of Neijing, so it is essential for those who study Chinese medicine, want to learn Neijing and want to understand the formation of Chinese medicine theory.
Neijing put forward the concept of "dirty form", for example, Su Wen's "Three Steps and Nine Houlun" said: "Four dirty forms and five dirty spirits are combined into nine dirty forms to cope with it. Similar to this statement, it can also be seen in Su Wen's six sections about dirty images and other articles. It seems indisputable that the zang-fu organs mainly refer to the heart, liver, spleen, lung and kidney. However, the understanding of dirty form is quite different. Bing Wang said, "There are four dirty forms, one horn, two ears, three mouths and four chests. The shape is dirty, hence the name. Zhang Zhicong's Note: Dirty people have dirty tangible things, as well as "stomach, large intestine, small intestine and bladder". There are many opinions about Zhang in later generations, such as the proofreading of Annotations and Huangdi Neijing. In fact, from Su Wensan's No.9 Waiting Theory, it is said that "one is heaven, the other is land, and the third is human, so three is three, and three is nine, so it should be nine wild. As an old friend, there are three parts, each part has nine stages, each part has its own sky, its own place and its own people ... Their combination is nine, nine points and nine games, and nine games are nine dirty, so the spirit is dirty five and the shape is dirty four. There is no doubt that the nine dirty organs here refer to organs waiting for three phases. The article also said: "Therefore, in the second half, the Heaven-like liver, the Earth-like kidney, and others are qi of the spleen and stomach. "Medium-length" weather is waiting for the lungs, the ground is waiting for the qi in the chest, and people are waiting for the heart. "In the Top", the weather is waiting for the head, the ground is waiting for the mouth, and people are waiting for the eyes and ears. "As we all know, the nine viscera refer to the liver, kidney, spleen, lung, chest, head and horns, mouth and teeth, eyes and ears. The word "nine dirty" existed long before Neijing. For example, Zhou Li's "Collection of Righteousness" said, "Two changes are based on nine tricks, and sports are based on nine dirty." As for why it is called dirty, Bing Wang made it very clear. He said: "The so-called dirty people are all like the expansion of the device, empty and unyielding, and the things contain dirt, so the clouds are dirty." "Form dirt, hence the name. "Obviously, the so-called dirty shape refers to the external appearance, intuitive and hidden nature, and so on. So its dirty concept is different from today's. There are examples in Neijing, a zang-fu organ belonging to this concept. For example, Su Wenmai Jing Lun said: "If you marry the five internal organs, you will have a strong body. The inside of the brain is very smart ... the inside of the back chest ... the inside of the waist and kidneys ... the inside of the knees and tendons ... the inside of the bones and bone marrow ... get the life of the strong and lose the life of the strong. As for the "five zang-organs" in this article, most of the annotators in the past dynasties interpreted it as five zang-organs, but Li Jinyong's Essays on Reading Ancient Medical Books held a different view, thinking that the five zang-organs in this paragraph used the concept of dirty shape. When talking about zang-fu, the final theory of Yao Zhen Jing uses five zang-fu organs plus the head, each of which has two months. This phenomenon cannot be explained by the theory of five elements. In fact, it is a reflection of mixing the dirty head with the five zang-organs and juxtaposing the five zang-organs with the dirty shape indiscriminately. This phenomenon shows that the concept of zang-fu organs at that time was still imperfect and chaotic. The following examples can also prove this point. When talking about the corresponding relationship between the five internal organs and the weather, Huainanzi Volume VII Spiritual Practice said: "Gallbladder is cloud, lung is qi, liver is wind, kidney is rain, and spleen is thunder." On the other hand, when talking about the collocation of five prescriptions and five colors with viscera, Huainan Zijuan's Theory of Four Falling Shapes lists the liver, heart, lung, kidney and stomach in the same column. This is also a reflection that the gallbladder and stomach are confused with the five internal organs, and the zang-fu organs and fu-fu organs are juxtaposed regardless of rank.
Although the word "shape fu-organs" did not appear in the original text of Neijing, the back, knees and waist in Su Wen Jing Yao Lun are all its applications. The person who clearly put forward the concept of "shape fu-organs" should be Bing Wang. He said in the annotation of "seventy-two fu-organs" in Su Wen Qi Lun: "Fu-organs are called six fu-organs, but not nine fu-organs at the same time." Why is it a nine-shaped fu-organ? The author has not found it in the literature, but from the name, the concept of isomorphic dirty belongs to one category, which refers to the body shape of the human body. Nine zang-organs are based on people's reaction to nine fields, and nine fu-organs are also the classification of nine fields by human body shape. According to "The Theory of Nine Truths of Soul Pivot", "Please say that the figure should be nine fields and the left foot should be beginning of spring, which is ugly. The left wing should be the vernal equinox, and its day is two. The left hand should be Chang Xia, and his days are over. The head of the artificial throat should be the summer solstice, and its day should be noon. The right hand should be the beginning of autumn, and its day is not over yet. The right wing should be the autumnal equinox, and its days are heart-felt. The right foot should be beginning of winter, whose day is the Reform Movement of 1898. The lower part of the lumbar tarsus should be in winter solstice, and its day will be fruitful. The six fu organs and three zang organs under the diaphragm should be in Zhongzhou, its big class, the day when Taiyi was located, Wuji. We believe that the so-called nine-shaped fu organs may be the left foot of Gengxu Palace in the northeast, the left abdomen of Zhengdong Earthquake Palace, the left hand of Gong Xun Palace in the southeast, the position above the chest of Nangong, the right hand of Gong Kun Palace in the southwest, the right abdomen of Nishinomiya, the right foot of Gan Palace in the northwest and the lower mouth and waist of Kangong in the north.
The "five zang-organs" in Su Wen's Theory of Five Zangs is different from the "five zang-organs" in other chapters of Neijing. The latter lacks the gallbladder, because the gallbladder belongs to the strange and constant fu-organs of "storing without diarrhea" and is not in the fu-organs. So, what does this "six fu organs" include? According to the original meaning of this passage, besides the five internal organs named in this article: stomach, large intestine, small intestine, triple energizer and bladder, there should be a spiritual gate. Judging from the original text, the concept of "soul gate" was unified immediately after the sentence "conveying the mind and fu organs" From the functional point of view, Lingmen makes "Shui Gu can't hide for a long time", which is also in line with the concept of "passing things around without hiding". Therefore, Yu Zhen pointed out in "Continued Materia Medica Classic" that "the gate of hell is also one of the fu-organs, and it is combined into six fu-organs. As one of the fu-organs, Soul Gate is actually the application of the concept of "shaping fu-organs".
The concept of "shaping viscera" is no longer used in Neijing. We think it belongs to the early product of differentiating zang-fu organs and determining zang-fu organs. Because it is imperfect and chaotic, and the organs and body parts displayed to the outside world are also defined as viscera, which does not conform to the dominant definition of viscera in Neijing, so it has not been paid attention to by later generations. At the beginning of Su Wen Wu Zang Lun, the alchemists had different and confused understandings of the concept of zang-fu organs. He said, "The Yellow Emperor asked me: I smell the brain, stomach, intestines or fu organs of the alchemist. Dare to ask, on the contrary, are self-righteous. I don't know the way, I want to hear it. Just like the strange and unchangeable concept of fu-organ, the concept of xing-fu-organ was also recognized by a group of doctors at that time. It was the product of the development of fu-organ concept to a certain stage, and it was also the various theories about fu-organ concept in the era of Neijing.