心乃五脏六腑之大主，其包络为君主之外卫，相火代君主而行事也，所以亦有“主”名
。何以系之以手，盖以手厥阴之脉出属心包，手三阳之脉散给心包，是手与心主合，故心包
络称“手心主”，五脏加此一脏实六脏也。
膀胱属水，为肾之腑。《经》云∶“膀胱者州都之官，津液藏焉，气化则能出矣。”言
其能得气化而津液外出滋润于皮毛也。若水道之专司，则在三焦之腑，故《经》云∶“三焦
者，决渎之官，水道出焉。”言其热气布护，使水道下出而为溺也。《内经》两“出”字，
一为外出，一为下出，千古罕明其旨，兹特辨之。又膀者旁也，胱者光也，言血气之元气足
，则津液旁达不穷，而肌腠皮毛皆因以光泽也。
人之强弱寿夭，全系命门。命门不是右肾，亦非两肾中间，更非督脉十四椎下命门之俞
穴。考之《内经》，太阳根于至阴，结于命门，命门者，目也。《灵枢》“结根篇”、“卫
气篇”、《素问·阴阳离合论》三说俱同。后读《黄庭经》云∶“上有黄庭下关元，后有幽
门前命门。”方悟其处。凡人受生之初，先天精气，聚于脐下，当关元、气海之间。其在女
者，可以手扪而得，俗名产门，其在男者，于泄精之时，自有关阑知觉，此北门锁龠之司
，人之生命处也。又考越人“七冲门”之说，谓飞门，唇也；户门，齿也；吸门，会厌也；
贲门，胃之上口也；幽门，太仓下口也；阑门，小肠下口也；魄门，肛门也。便溺由气化而
出，又增溺窍为气门。凡称之曰门，盖指出入之处而言也。况身形未生之初，父母交会之际
，男之施由此门而出，女之受由此门而入，及胎元既足，复由此门而生，故于八门之外，重
之曰命门也。古人标此名目，欲养生家知所专重，医者若遇元气虚脱之证，或速灸关元，气海
，或速投肉桂、附子、以为起死回生之计，非以命门乎列脏腑之中也。
心脏是五脏六腑的主要主宰，心包络作为君主的对外护卫，由相火代替君主行使职能，因此也有“主”的名称。为什么将其与手联系起来呢？这是因为手厥阴经脉出属于心包，手三阳经脉散布于心包，手与心主相合，所以心包络被称为“手心主”，五脏加上这一脏实际上就是六脏了。
膀胱属水，是肾的腑。《内经》说：“膀胱是州都之官，津液藏在其中，经过气化作用才能排出。”这是指它能通过气化使津液向外排出以滋润皮毛。至于水道的主管职责，则在于三焦这个腑，所以《内经》说：“三焦是决渎之官，水道由此而出。”这是指其热气布散护持，使水道向下流出形成尿液。《内经》中的两个“出”字，一个指向外排出，一个指向下排出，千百年来很少有人明白其中的旨意，这里特别加以辨析。另外，“膀”意为旁侧，“胱”意为光亮，是说血气元气充足时，津液就能向旁侧通达无穷，肌肤腠理和皮毛都会因此显得光泽润泽。
人的强弱、寿命长短，完全取决于命门。命门不是右肾，也不是两肾中间，更不是督脉第十四椎下的命门穴位。考证《内经》，太阳经根于至阴穴，结于命门，这里的命门指的是眼睛。《灵枢》的“根结篇”、“卫气篇”以及《素问·阴阳离合论》这三种说法是一致的。后来读《黄庭经》说：“上有黄庭下有关元，后有幽门前有命门。”这才明白了它的位置。大凡人在受孕之初，先天精气聚集在脐下，位于关元、气海之间。在女性身上，可以用手触摸到，俗称产门；在男性身上，在射精之时，自然有关闭的感觉知觉，这是北门锁钥的功能，也是人的生命所在之处。又考证扁鹊（越人）关于“七冲门”的说法，认为飞门是嘴唇，户门是牙齿，吸门是会厌，贲门是胃的上口，幽门是太仓（胃）的下口，阑门是小肠的下口，魄门是肛门。大小便通过气化排出，又增加溺窍为气门。凡是称为“门”的，大概是指出入的地方而言。况且身体尚未形成之初，父母交合之际，男性的精液由此门射出，女性的精卵由此门进入，等到胎元成熟，又从此门出生，所以在八门之外，特别强调称之为命门。古人标立这个名目，是想让养生的人知道重点所在，医生如果遇到元气虚脱的病证，或者迅速艾灸关元、气海穴，或者迅速投用肉桂、附子，作为起死回生的计策，并不是把命门列入脏腑之中来论述的。
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.