（鼻山根也，俗称为鼻梁）属足阳明胃经、太阳膀胱经、督脉之会（《灵枢》曰∶足阳明之脉，
起于鼻之交 中，旁约太阳之脉。《素问》曰∶胆移热于脑，则辛 鼻渊，传为衄蔑瞑目。注∶足太阳膀胱之
脉，起目内 ，上额，交巅，络脑。阳明脉起于鼻，交 中，旁约太阳之脉。令脑热，则足太阳遂与阳明之脉俱
盛，薄于 中，故鼻 辛而酸痛也。鼻渊者，浊涕下而不止如水泉也。热盛则阳络溢，故衄，而鼻出污血也，又
谓之蔑。血出甚，则阳明、太阳脉衰，不能营养于目，故目瞑而暗也。宜服防风汤）。
属手太阴肺经（《素问》曰∶西方白色，入通于肺，开窍于鼻，畏热。《灵枢》曰∶肺病者，喘
息鼻张。又曰∶肺气通于鼻，肺和，则鼻能知香臭矣。乔岳曰∶肺绝则无涕，鼻孔黑燥。肝逆乘之，面色青。
李东垣曰∶伤风，鼻中气出粗，合口不开，肺气通于天也。王汝言曰∶鼻塞不闻香臭，但略感风寒，不时举发
者，世俗皆以为肺寒，而用辛温之药。不知肺经素有火邪，火郁甚，则喜得热而恶见寒，故遇寒便塞也。法宜
清肺降火为主，而佐以通气之剂，服之自效。如素无鼻塞之症，一时偶感风寒而致者，当作风寒治。沈承之曰∶
其在小儿面部，谓之明堂。《灵枢》曰∶脉见于寸口，色见于明堂。明堂者，鼻也。明堂广大者寿，小者殆，
况加疾哉？徐伯鲁曰∶按此语，即相家贵隆准之说也。然须视其面部何如，每见明堂虽小，与面相称者，寿可七
八十，要不可执一论也）。又属手足阳明大肠、胃经、督脉之交会（《灵枢》曰∶手阳明之脉，上挟鼻孔。又曰∶
胃胀者，腹满，胃脘痛，鼻闻焦香，妨于食，大便难。《素问》曰∶伤寒二日，阳明受之。阳明主肉，其脉挟
鼻，故鼻干不得卧。又曰∶运气阳明所至为鼽嚏。注∶鼽，鼻窒也。嚏，喷涕也。《明堂经》曰∶素 ，一名
面王，在鼻柱上端，督脉气所发也。刘河间曰∶伤风于腠理，而鼻为塞者，寒能收敛，阳气不通畅也。王海藏曰∶
石膏发汗，辛寒入手太阴经，仲景治伤寒阳明经症，乃用之者，何也？盖胃脉行身之前，而胸为胃肺之室，邪热
在阳明，则肺受火邪，故以辛寒以清肺，所以号为白虎也。沈承之曰∶挟鼻孔两旁五分，名迎香穴，属手足阳明
大肠、胃经之会；直目瞳子，名巨 穴，属足阳明胃经、阴跷脉之会）。兼属手少阴心经（《素问》曰∶正气入
鼻，藏于心肺，心肺有病，而鼻为之不利也。李东垣曰∶鼻本主肺，而复能闻香臭者、鼻中有心，庚金生于己
也，卫气失守，寒邪客于头面，鼻亦受之。
不能为用，是不闻香臭矣，丽泽通气汤主之）。又属足太阴脾经（《素问》曰∶脾热病者鼻先赤）。又属手足
太阳小肠、膀胱经（《灵枢》曰∶衄而不止， 血流，取足太阳； 血，取手太阳。又曰∶足太阳之别，名曰
飞扬，去踝七寸，别走少阴。实则鼽窒，头背痛；虚则鼽衄，取之所别也。又曰∶手太阳之脉，其支者，别颊，
上，抵鼻。又曰∶面王以上者，小肠也；面王以下者，膀胱字子处也。男子色在面王，为少腹痛，下为卵痛，
其圜直为茎痛，高为本，下为首，狐疝颓阴之属也。女子色在面王，为膀胱字子处病，散为痛，薄为聚，方圆
左右，各如其形色）。
鼻山根（即鼻梁骨，俗称鼻梁）是足阳明胃经、太阳膀胱经和督脉的交会处。《灵枢》记载：足阳明胃经的经脉，起于鼻翼两侧交角处，旁边会合太阳膀胱经的经脉。《素问》记载：胆热移入脑髓，则出现鼻中辛辣感及鼻渊病，进而发展为鼻衄、目眩。注释说：足太阳膀胱经的经脉，起于目内眦，上行至额部，交会于头顶，络属于脑。足阳明胃经起于鼻部，在鼻根处交会，旁边会合太阳经脉。若脑部受热，则足太阳与足阳明经脉均亢盛，邪气迫近鼻根，所以鼻根辛辣且酸痛。所谓鼻渊，是指浊涕不断流出，如水泉般不止。热势亢盛导致阳络血液溢出，所以发生鼻衄，鼻孔流出污血，这又被称为“蔑”。若出血严重，阳明、太阳经脉之气衰败，不能滋养眼睛，所以眼睛闭合昏暗。适宜服用防风汤。
鼻部又归属于手太阴肺经。《素问》记载：西方对应白色，内通于肺，开窍于鼻，畏惧热邪。《灵枢》记载：患肺病的人，会出现喘息、鼻孔张大的症状。又说：肺气通达于鼻，肺气调和，则鼻子能辨别香臭气味。乔岳说：肺气绝则无鼻涕，鼻孔黑而干燥。若肝气逆乱乘袭肺金，面色发青。李东垣说：伤风时，鼻中呼出粗气，口闭不开，这是因为肺气上通于天。王汝言说：鼻塞闻不到香臭，只是略微感受风寒就不时发作的，世俗都认为是肺寒，使用辛温药物治疗。殊不知肺经素有火邪，火邪郁结严重时，喜欢温热而厌恶寒冷，所以遇到寒冷就鼻塞。治法应当以清肺降火为主，辅以通气药物，服用后自然见效。如果平素没有鼻塞症状，一时偶然感受风寒导致的，应当按照风寒证治疗。沈承之说：在小儿面部，鼻部称为“明堂”。《灵枢》记载：脉象显现于寸口，色泽显现于明堂。明堂就是鼻子。明堂宽大者长寿，狭小者有危险，何况再加上疾病呢？徐伯鲁说：按照这句话，就是相面术中重视高鼻梁的说法。然而必须观察整个面部情况如何，常见明堂虽小，但与面相称的人，寿命可达七八十岁，不可拘泥于一端来论断。
鼻部又属于手阳明大肠经、足阳明胃经和督脉的交会处。《灵枢》记载：手阳明大肠经的经脉，上行挟持鼻孔两侧。又说：胃胀的人，腹部满闷，胃脘疼痛，鼻中闻到焦糊气味，妨碍进食，大便困难。《素问》记载：伤寒第二天，阳明经受邪。阳明主肌肉，其经脉挟行于鼻，所以鼻干无法安卧。又说：运气学说中，阳明所至的气候表现为鼻流清涕和喷嚏。注释说：鼽，指鼻塞不通；嚏，指打喷嚏。《明堂经》记载：素髎穴，又名面王，位于鼻柱上端，是督脉之气发出的部位。刘河间说：伤风邪气侵入腠理，导致鼻塞，是因为寒性收敛，阳气不通畅所致。王海藏说：石膏能发汗，味辛性寒，入手太阴肺经，张仲景治疗伤寒阳明经病症时使用它，为什么呢？因为胃经行于身体前面，胸廓是胃和肺所在的部位，邪热在阳明经，则肺受到火邪侵害，所以用辛寒药物清肺，因此石膏被称为“白虎”。沈承之说：在鼻孔两旁五分处，名为迎香穴，属于手阳明大肠经、足阳明胃经的交会穴；正对瞳孔直下处，名为巨髎穴，属于足阳明胃经、阴跷脉的交会穴。
鼻部兼属手少阴心经。《素问》记载：正气进入鼻子，储藏于心肺，心肺有病，鼻子就会功能不利。李东垣说：鼻子本由肺所主，又能辨别香臭，是因为鼻中有心的作用，庚金（肺）生于己土（脾/心火之化源，此处指五行相生关系），卫气失守，寒邪客居头面，鼻子也受其害，不能发挥作用，这就听不到香臭了，丽泽通气汤主治。
鼻部又属手太阳小肠经、足太阳膀胱经。《灵枢》记载：鼻衄不止，血流如注，取足太阳经穴；鼻出血，取手太阳经穴。又说：足太阳膀胱经的别络，名叫飞扬，距离外踝七寸，别走足少阴肾经。实证表现为鼻流清涕且鼻塞，头背疼痛；虚证表现为鼻流清涕和鼻衄，取该别络穴位治疗。又说：手太阳小肠经的经脉，其分支，从脸颊分出，上行至目眶下，抵达鼻部。又说：面王以上部位反映小肠状况；面王以下部位反映膀胱和女子胞宫状况。男子面色出现在面王，提示少腹疼痛，下部为睾丸疼痛，圆形挺直为阴茎疼痛，高处为本部，低处为头部，属于狐疝、颓阴等病症。女子面色出现在面王，提示膀胱和女子胞宫病变，色散为痛，色聚为积聚，方圆左右，各如其形色表现。
The nasal root (also known as the bridge of the nose, commonly referred to as the "biangliang") is the intersection point of the Foot-Yangming Stomach Meridian (Zú Yángmíng Wèi Jīng), the Foot-Taiyang Bladder Meridian (Zú Tàiyáng Pángguāng Jīng), and the Du Meridian (Dū Mài). The *Ling Shu* records: The Foot-Yangming Stomach Meridian originates at the lateral aspect of the nose, where it intersects with the middle, and laterally converges with the Taiyang meridian. The *Su Wen* records: When Gallbladder heat transfers to the brain, it causes a pungent sensation in the nose and Bi Yuan disease (nasal sinusitis with purulent discharge), which may transmit into Nu Mie (epistaxis and visual disturbance). The commentary states: The Foot-Taiyang Bladder Meridian originates from the inner canthus of the eye, ascends to the forehead, intersects at the vertex, and connects to the brain. The Yangming meridian originates at the nose, intersects at the nasal root, and laterally converges with the Taiyang meridian. If the brain becomes heated, both the Foot-Taiyang and Foot-Yangming meridians become hyperactive, and pathogenic factors press upon the nasal root, causing a pungent, sore, and painful sensation in the nose. Bi Yuan refers to the continuous flow of turbid nasal mucus, resembling a spring. When heat is excessive, the Yang collaterals overflow, causing epistaxis, where foul blood exits the nose, also called "Mie". If bleeding is severe, the Qi of the Yangming and Taiyang meridians declines, failing to nourish the eyes, resulting in closed and dim vision. It is appropriate to administer Fangfeng Tang (Saposhnikovia Decoction).
The nose is also governed by the Hand-Taiyin Lung Meridian (Shǒu Tàiyīn Fèi Jīng). The *Su Wen* records: The West corresponds to white, internally connecting to the Lung, opening into the nose, and fearing heat. The *Ling Shu* records: In Lung diseases, patients experience panting and flaring of the nostrils. It further states: Lung Qi communicates with the nose; when Lung Qi is harmonious, the nose can distinguish odors. Qiao Yue stated: When Lung Qi fails, there is no nasal discharge, and the nostrils are black and dry. If Liver Qi rebels and overacts on the Lungs, the complexion turns green. Li Dongyuan stated: In wind-cold injury, coarse breath exits the nose, and the mouth remains closed because Lung Qi communicates with Heaven. Wang Ruyan stated: Nasal congestion preventing the perception of odors, which recurs frequently upon slight exposure to wind-cold, is commonly mistaken by laypeople as Lung Cold, treated with acrid-warm herbs. However, one must not realize that the Lung Meridian often harbors latent Fire Pathogens. When Fire is severely constrained, it prefers warmth and dislikes cold, leading to congestion upon cold exposure. The treatment method should primarily clear Lung Heat and descend Fire, assisted by agents that unblock the orifices, yielding effective results. If there is no history of nasal congestion but it occurs suddenly due to wind-cold, it should be treated as Wind-Cold. Shen Chengzhi stated: On the face of infants, the nose is called Ming Tang. The *Ling Shu* records: Pulse manifestations appear at Cun Kou, and color manifestations appear at Ming Tang. Ming Tang is the nose. A broad Ming Tang indicates longevity; a small one indicates peril, especially if accompanied by disease. Xu Bolu stated: This statement aligns with physiognomy's emphasis on a high nasal bridge. However, one must observe the entire face. Often, those with a small Ming Tang that matches their facial features can live to seventy or eighty years old; one cannot rely on a single criterion for judgment.
The nose is also the intersection of the Hand-Yangming Large Intestine Meridian (Shǒu Yángmíng Dàcháng Jīng), the Foot-Yangming Stomach Meridian, and the Du Meridian. The *Ling Shu* records: The Hand-Yangming Large Intestine Meridian ascends alongside the nostrils. It further states: In Stomach distension, there is abdominal fullness, epigastric pain, smelling burnt odors in the nose, difficulty eating, and difficult defecation. The *Su Wen* records: On the second day of Shang Han (Cold Damage), the Yangming meridian is affected. Yangming governs flesh, and its meridian runs alongside the nose, causing nasal dryness and inability to lie down. It further states: In climatic theory, Yangming arrival manifests as Qiut (runny nose) and Ti (sneezing). The commentary notes: Qiu refers to nasal obstruction; Ti refers to sneezing. The *Mingtang Jing* records: Suliao (DU23), also known as Mianwang (Face King), is located at the upper end of the nasal columella, where Du Meridian Qi emerges. Liu Hejian stated: Wind-cold invading the interstices causes nasal congestion because cold has a contracting nature, obstructing the smooth flow of Yang Qi. Wang Haizang asked: Gypsum induces sweating, is acrid and cold, and enters the Hand-Taiyin Lung Meridian. Why does Zhang Zhongjing use it for Yangming Shang Han symptoms? Because the Stomach Meridian runs along the anterior body, and the chest is the chamber of the Stomach and Lung. When pathogenic heat resides in Yangming, the Lung suffers from Fire pathogens; thus, acrid-cold herbs are used to clear the Lung, earning Gypsum the name "White Tiger." Shen Chengzhi stated: Five fen lateral to the nostril is Yingxiang (LI20), the intersection of the Hand-Yangming Large Intestine and Foot-Yangming Stomach meridians; directly below the pupil is Juliao (ST1), the intersection of the Foot-Yangming Stomach Meridian and Yin Qiao Meridian.
The nose is also associated with the Hand-Shaoyin Heart Meridian (Shǒu Shàoyīn Xīn Jīng). The *Su Wen* records: Righteous Qi enters the nose and is stored in the Heart and Lung. When the Heart and Lung have disease, the nose functions poorly. Li Dongyuan stated: Although the nose is primarily governed by the Lung, its ability to smell arises because the Heart acts within the nose; Geng Metal (Lung) is born from Ji Earth (referring to the generative cycle involving Spleen/Stomach or Heart Fire transforming into Earth). When Defensive Qi fails to guard, Cold pathogens invade the head and face, affecting the nose. If the nose cannot function, one loses the sense of smell; Lizetongqi Tang (Li Ze Tongqi Decoction) is the primary prescription.
The nose is also associated with the Foot-Taiyin Spleen Meridian (Zú Tàiyīn Pí Jīng). The *Su Wen* records: In Spleen Heat disease, the nose reddens first.
The nose is also associated with the Hand-Taiyang Small Intestine Meridian and the Foot-Taiyang Bladder Meridian. The *Ling Shu* records: For persistent epistaxis with profuse bleeding, select points from the Foot-Taiyang meridian; for epistaxis, select points from the Hand-Taiyang meridian. It further states: The Luo-connecting vessel of the Foot-Taiyang Bladder Meridian is named Feiyang (BL58), located seven cun above the external malleolus, diverging to connect with the Shaoyin. In Excess patterns, there is rhinorrhea and nasal obstruction with headache and back pain; in Deficiency patterns, there is rhinorrhea and epistaxis, treat by selecting this divergent point. It further states: The Hand-Taiyang Small Intestine Meridian has a branch that diverges from the cheek, ascends to the infraorbital region, and reaches the nose. It further states: The area above the Face King reflects the Small Intestine; the area below the Face King reflects the Bladder and the uterus (Zi Chu). In men, discoloration at the Face King indicates lower abdominal pain; inferiorly, testicular pain; round and straight shapes indicate penile pain; high areas represent the base, low areas represent the glans, belonging to conditions such as Hu Shan (hernia) and Tui Yin (scrotal swelling). In women, discoloration at the Face King indicates Bladder and Uterus pathology; scattered color indicates pain, gathered color indicates accumulation, with shape and direction corresponding to the specific manifestation.