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The Heart is the great master of the five zang organs and six fu organs. The Pericardium (Xinbao, 心包) serves as the external guard for the sovereign (Heart), with the Ministerial Fire (Xianghuo, 相火) acting on behalf of the sovereign to execute functions; therefore, it also bears the title "Master" (Zhu, 主). Why is it associated with the hand? This is because the Hand Jueyin Meridian (Shoujueyin Jing, 手厥阴经) emerges and connects to the Pericardium, and the three Hand Yang meridians disperse to the Pericardium. Thus, the hand and the Heart Master are united, leading to the Pericardium being called the "Hand Heart Master" (Shouxin Zhu, 手心主). With the addition of this organ to the five zang, there are effectively six zang organs.

The Bladder (Pangguang, 膀胱) belongs to Water and is the fu organ of the Kidney. The Classics state: "The Bladder is the official of the prefecture, where fluids are stored; only through qi transformation can they be excreted." This refers to its ability to allow fluids to exit outward via qi transformation to moisten the skin and hair. Regarding the exclusive management of water passages, this function lies with the Sanjiao (Triple Burner, 三焦) as a fu organ. Hence, the Classics say: "The Sanjiao is the official of irrigation, from which water passages emerge." This indicates that its heat qi spreads and protects, causing water passages to flow downward to form urine. The two instances of the character "exit" (Chu, 出) in the Neijing—one referring to exiting outward and the other to exiting downward—have rarely been understood in their true intent throughout history; here, they are specifically clarified. Furthermore, "Bang" (膀) implies lateral sides, and "Guang" (胱) implies brightness/luster. This signifies that when the primordial qi of blood and qi is sufficient, fluids reach the periphery without exhaustion, and the muscle texture, interstices, skin, and hair all become lustrous due to this.

Human strength or weakness, longevity or shortness of life, depends entirely on the Mingmen (Gate of Life, 命门). The Mingmen is not the right kidney, nor is it between the two kidneys, nor is it the Mingmen acupoint (BL47) located below the fourteenth thoracic vertebra of the Du Meridian. Examining the Neijing, the Taiyang meridian roots at Zhiyin (BL67) and knots at the Mingmen, where the Mingmen refers to the eyes. The "Genjie Chapter," "Weiqi Chapter" of the Ling Shu, and the "Yin Yang Li He Lun" chapter of the Su Wen all agree on this interpretation. Later, reading the Huang Ting Jing states: "Above is Huangting, below is Guanyuan; behind is Youmen, before is Mingmen." Only then did I understand its location. At the beginning of human conception, congenital essence and qi gather below the umbilicus, between the Guanyuan (CV4) and Qihai (CV6) points. In females, it can be palpated by hand, commonly known as the birth gate (Chanmen, 产门); in males, during ejaculation, there is naturally a sensation of closure, which governs the locking mechanism of the northern gate and represents the seat of human life. Additionally, examining Yue Ren's (Bian Que's) theory of the "Seven Rushing Gates," Feimen (Flying Gate) is the lips; Humen (House Gate) is the teeth; Ximen (Suction Gate) is the epiglottis; Benmen (Receiving Gate) is the upper opening of the Stomach; Youmen (Secluded Gate) is the lower opening of the Taisui (Stomach); Lanmen (Lan Gate) is the lower opening of the Small Intestine; Pomen (Corpse Gate) is the anus. Excretion occurs via qi transformation, and an additional pore for urine is termed the Qi Gate (Menstrual/Urinary Aperture contextually linked to Qi movement). All are called "gates" generally referring to places of entry and exit. Moreover, before the physical body is formed, during the conjunction of parents, male semen exits through this gate, and female reception enters through this gate; once the fetal origin is complete, birth again occurs through this gate. Therefore, beyond the eight gates, it is emphasized and named the Mingmen. The ancients established this terminology so that those practicing health preservation would know what to prioritize. If physicians encounter conditions of primordial qi deficiency and collapse, they should either rapidly moxa Guanyuan and Qihai, or rapidly administer Rougui (Cinnamon Bark, Cinnamomi Cortex) and Fuzi (Prepared Aconite Root, Aconiti Lateralis Radix Praeparata) as a strategy to revive the dying, rather than listing the Mingmen among the zang-fu organs for anatomical discussion.