生生子曰∶此圣人观数于物而名之也。按《尔雅》曰∶心，纤也。灵识纤微，无物不贯心也。《卮
言》曰∶心者，深也。为之君主，神明出焉，深居端拱，而
相火代之以行事也。肺者， 也。 然而居乎其上，为五脏之华盖也。又云∶肺，勃也，言其气勃郁
也。脾者，裨也。所以为胃行水谷，而裨助乎四脏也。又脾属土，天高而地下，尊卑之义也。肾者，神
也。神也者，妙万物而为言者也，为作强之官，技巧出焉，妙万物者也。又肾者，引也。肾属水，主引
水气灌注诸脉也。肝者，干也。属木，象木枝干也。为将军之官，谋虑出焉，所以干事也。胃者，汇也
。万物之所聚，故曰海也。肠者，畅也。实而不满，通畅胃气，去滓秽也。胆者，敢也。为中正之官，
决断出焉，敢之义也，又曰∶胆者，淡也。清净之府，无所受输，淡淡然也。膀胱者。脬之室也。室以藏
物，犹包裹也。又曰∶胞，KT 也。空虚之言也。主以虚，承水 也。包络者，以其包络于心，不使浊气
熏蒸于心也。又名手心主者，以其主行心之事也。手，是言手经。三焦以焦言，犹三才也。三才之用，重
于中焦。滑伯仁曰∶三焦始于原气，用于中焦，散于膻中，上焦主内而不出，下焦主出而不内，其内其出
，皆系中焦之腐熟，用于中焦之为义，其可见矣。
Shengshengzi said: This is how the sages observed the numerical patterns in things and named them accordingly.
According to *Erya* (Classics of Exegesis): The Heart (Xin) means "fine" or "delicate." Spiritual awareness is subtle, penetrating all things through the Heart.
*Zhiyan* (Words from a Vessel) states: The Heart means "deep." As the Sovereign Lord, divine spirit emerges from it; it resides deeply and sits upright, while the Ministerial Fire (Xianghuo) acts on its behalf.
The Lung (Fei) means "to spread" or "to distribute." It covers and resides above the other five zang organs, serving as their canopy (Huagai). It is also said that the Lung means "vigorous," referring to its qi being vigorous yet constrained.
The Spleen (Pi) means "to assist" or "to supplement." It transports grain and water for the Stomach, thereby assisting the other four zang organs. Furthermore, the Spleen belongs to Earth; just as Heaven is high and Earth is low, this reflects the principle of hierarchy.
The Kidney (Shen) means "spirit" or "divine." Spirit refers to the wondrous nature of all things. It serves as the Official of Strength and Ingenuity, from which skills emerge, embodying the wonders of creation. It is also said that the Kidney means "to draw" or "to guide." Belonging to Water, it primarily guides water qi to irrigate the various meridians.
The Liver (Gan) means "trunk" or "main stem." Belonging to Wood, it resembles the branches and trunk of a tree. It is the Official of the General, from which strategy and deliberation emerge, thus responsible for executing tasks.
The Stomach (Wei) means "convergence" or "assembly." It is where all things gather, hence called the Sea.
The Intestines (Chang) mean "smooth" or "unobstructed." Their state is full but not stagnant, ensuring the smooth flow of Stomach qi and the elimination of dregs and filth.
The Gallbladder (Dan) means "boldness" or "courage." It is the Official of Uprightness and Justice, from which decision-making emerges, reflecting the meaning of boldness. It is also said that the Gallbladder means "bland" or "pure." It is a pure and clear organ, receiving no turbid substances nor discharging them, remaining in a state of purity.
The Bladder (Pangguang) is the chamber of the bladder sac (Paou). A chamber stores objects, much like a wrapper.
It is further stated that the sac (Bao) means "empty." This describes a state of emptiness. It functions by virtue of its emptiness, receiving and holding water.
The Pericardium (Xinbaoluo) is so named because it envelops the Heart, preventing turbid qi from steaming and harassing the Heart. It is also called the Master of the Hand (Shouxinzhu) because it governs the functions of the Heart. "Hand" indicates the hand meridians.
The Sanjiao (Triple Burner) is named with "burner" (Jiao), analogous to the Three Powers (Heaven, Earth, and Humanity). In the function of the Three Powers, the Middle Jiao is emphasized. Hua Borren stated: The Sanjiao originates from Yuanqi (Source Qi), functions in the Middle Jiao, and disperses to the Shanzhong (Chest Center). The Upper Jiao governs intake without excretion, and the Lower Jiao governs excretion without intake. Their intake and excretion both depend on the ripening and rotting processes of the Middle Jiao. Thus, the significance of the Sanjiao functioning via the Middle Jiao is evident.