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。
生生子说：这是圣人观察事物的数理规律而给它们命名的。
查阅《尔雅》记载：心，意为“纤”。灵识细微，没有事物不能贯穿于心。
《卮言》说：心，意为“深”。作为君主之官，神明由此发出，它深居其中端坐不动，而由相火代为处理事务。
肺，意为“敷”（布散）。覆盖并居于五脏之上，是五脏的华盖。又说：肺，意为“勃”，指其气机勃郁的状态。
脾，意为“裨”（补助）。用来为胃传输水谷精微，从而补助协助其他四脏。另外脾属土，天高地低的格局，体现了尊卑的道理。
肾，意为“神”。所谓神，是指万物奥妙而言说的，它是作强之官，技巧由此产生，体现万物的奥妙。又说：肾，意为“引”。肾属水，主要引导水气灌注到各条经脉中。
肝，意为“干”（主干）。属木，象征树木的枝干。它是将军之官，谋略思虑由此产生，所以称为干事。
胆，意为“敢”。它是中正之官，决断力由此产生，体现了“敢”的含义。又说：胆，意为“淡”。它是清净之府，不接受也不输泄浊物，保持淡淡然的状态。
膀胱，是脬（尿胞）的居室。居室用来储藏物品，犹如包裹一样。
又说：胞，意为“空”。这是形容空虚的状态。它以虚空为本体，承接水液。
心包络，因为它包裹在心外，防止浊气熏蒸心脏。又名为手心主，因为它主持行使心的职能。手，是指手经。
三焦以“焦”命名，如同天地人三才。三才的作用中，重视中焦。滑伯仁说：三焦始于原气，作用于中焦，散布于膻中。上焦主管纳受而不排出，下焦主管排出而不纳受，它们的纳与排，都依赖于中焦的腐熟作用。这说明了三焦作用于中焦的意义，由此可见一斑。
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.