真人曰∶常习不唾地。盖口中津液是金浆玉醴，能终日不唾，常含而咽之，令人精气常流，面目有光。
书云∶养性者唾不至远。远则精气俱损，久成肺病，手足重，皮毛粗涩，脊痛咳嗽。故曰∶
远唾不如近唾，近唾不如不唾。
唾液为醴泉，聚流为华池，散为津液，降为甘露，溉脏润身。宣通百脉，化养万神。肢节毛
发，坚固长春。
人骨节中有涎，所以转动滑利。中风则涎上潮，咽喉滚响。以药压下，俾归骨节可也。若唾
其涎，时间快意，枯人手足，纵活亦为废人。
小儿惊风，亦不可唾涎也。风涎急塞，有人喜唾，液干而体枯。遇至人，教以回津之法，久
而体复润。盖人身以津液为本，在皮为汗，在心为血，在肾为精，在口为津，伏脾为痰，在眼为
泪。曰汗曰血，曰泪曰精，出则皆不可回。唯津唾则独可回，则生意又续矣。津液者，吾身之宝。
《金丹诀》曰∶宝聚则为富家翁，宝散则为孤贫客。
广成子曰∶无劳尔形，无摇尔精，乃可以长生。所谓无劳者，非若饱食坐卧，兀然不动，使
经络不通，血气凝滞。但不必提重执轻， 终日，无致精力疲极则妙矣。
庄周曰∶人有畏影恶迹而走，举足愈多，走愈疾，而影不离身，自为尚迟，疾走不休，绝力
而死。不知处阴以休影，处静以息迹，愚亦甚矣。
书云∶勇于敢则杀，勇于不敢则活。盖敢于有为则杀身，不敢有为则活其身也。
起居不节，用力过度，则脉络伤。伤阳则衄，伤阴则下。
起居不时，饮食不节者，阴受之，而入五脏，填满 塞，为飧泄，为肠 。疾风虚邪者，阳
受之，而入六腑，身热不得卧，上为喘呼。
精者，神之本；气者，神之主；形者，气之宅。神太用则歇，精太用则竭，气太劳则绝。
甚劳则喘息汗出，损血耗气。
真人说：要养成经常不往地上吐唾沫的习惯。因为口中的津液是珍贵的“金浆玉醴”，如果能整天不吐，常常含在口中并咽下，就能使人的精气常流不息，面目容光焕发。
古籍记载：善于养生的人，吐唾沫不会吐得很远。如果吐得远，就会损伤精气，久而久之会形成肺病，出现手足沉重、皮肤毛发粗糙干涩、脊背疼痛和咳嗽等症状。所以说：吐得远不如吐得近，吐得近不如不吐。
唾液被称为“醴泉”，积聚流动成为“华池”，散布开来成为津液，下降化为甘露，灌溉五脏，滋润身体。它能宣通全身血脉，化生滋养万神。使得四肢关节、毛发都坚固且长久保持青春活力。
人的骨节中有涎（稀薄的唾液），所以转动灵活滑利。如果患中风，涎会上涌至咽喉，发出滚动声响。此时应用药物将其压下，使其回归骨节即可。如果将这种涎吐出，虽然暂时感到痛快，但会导致手足干枯，即使存活也会变成废人。
小儿患惊风时，也不可以吐出涎液。如果风痰急迫堵塞，有人喜欢吐涎，导致体液干枯而身体枯槁。遇到高人，教导他回纳津液的方法，时间久了身体重新变得润泽。因为人身以津液为本源，在皮肤表现为汗，在心表现为血，在肾表现为精，在口表现为津，潜伏在脾表现为痰，在眼表现为泪。汗、血、泪、精排出后都无法收回。只有津唾是可以回收的，这样生机又能延续。津液是我们身体的宝贝。
《金丹诀》说：宝物聚集就像富家翁，宝物散失就像孤贫客。
广成子说：不要劳累你的形体，不要动摇你的精气，这样就可以长生。所谓不劳累，并不是像吃饱了坐着躺着，僵硬不动，导致经络不通，气血凝滞。只是不必提重物或做轻浮之事，整日如此，不让精力极度疲劳就妙了。
庄周说：有人害怕自己的影子、厌恶自己的脚印而奔跑，脚抬得越多，跑得越快，但影子不离身，自己还觉得太慢，拼命跑不停止，最终力竭而死。不知道处在阴凉处可以让影子消失，处在安静处可以让脚印停止，这也太愚蠢了。
古籍记载：勇于敢为则致死，勇于不敢为则得活。大概敢于有所作为就会杀身，不敢妄为才能保全自身。
起居没有节制，用力过度，就会损伤脉络。损伤阳络就会鼻出血（衄），损伤阴络就会下部出血（下）。
起居没有规律，饮食没有节制，阴分受邪，病邪进入五脏，填塞脏腑，导致完谷不化的泄泻（飧泄）、肠鸣腹痛等病症。遭受强风和虚邪侵袭，阳分受邪，病邪进入六腑，导致身体发热无法安卧，向上发展为气喘呼叫。
The True Man said: Cultivate the habit of not spitting on the ground. The saliva in the mouth is the "Golden Elixir and Jade Nectar." If one can refrain from spitting all day, constantly holding it in the mouth and swallowing it, the essence and qi will flow continuously, and the face and eyes will shine with radiance.
Ancient texts state: Those who cultivate their nature do not spit far away. Spitting far away damages both essence and qi; over time, it leads to Lung disease (Lung disease), manifesting as heaviness in the hands and feet, rough and dry skin and hair, back pain, and coughing. Therefore, it is said: Spitting far is inferior to spitting near; spitting near is inferior to not spitting at all.
Saliva is called the "Sweet Spring" (Li Quan). When gathered and flowing, it becomes the "Splendid Pool" (Hua Chi); when scattered, it becomes body fluids (Jin Ye); when descending, it transforms into sweet dew, irrigating the Zang organs and nourishing the body. It unblocks the hundred vessels, transforming and nurturing the myriad spirits. It makes the limbs, joints, hair, and nails firm and eternally youthful.
There is saliva (Xian) within the human bone joints, which allows for flexible and smooth movement. In cases of Wind-Stroke (Zhong Feng), this saliva surges upward to the throat, producing a gurgling sound. Medication should be used to suppress it, allowing it to return to the bone joints. If this saliva is spat out, although it may bring temporary relief, it causes the hands and feet to become withered; even if one survives, they will become disabled.
In cases of infantile convulsions (Infantile Convulsion), one must not spit out the saliva. If wind-phlegm is urgently obstructing, some people like to spit out saliva, leading to dryness of body fluids and emaciation of the body. Upon meeting a master, they are taught the method of returning saliva; over time, the body regains its moisture. This is because the human body takes body fluids as its root: in the skin, it manifests as sweat; in the Heart, as blood; in the Kidney, as essence; in the mouth, as saliva; latent in the Spleen, as phlegm; in the eyes, as tears. Sweat, blood, tears, and essence, once expelled, cannot be recovered. Only saliva can be recovered, thereby continuing the vitality. Body fluids are the treasures of our bodies.
The *Jin Dan Jue* (Secrets of the Golden Elixir) states: Gathering treasures makes one a wealthy elder; scattering them makes one a lonely pauper.
Guangchengzi said: Do not labor your form, do not shake your essence, and thus you may attain long life. By "not laboring," it does not mean sitting or lying down after eating, remaining rigidly motionless, causing the meridians to be blocked and blood and qi to stagnate. It simply means avoiding lifting heavy objects or engaging in frivolous activities, doing so throughout the day without exhausting one's energy to the extreme.
Zhuangzi said: There are those who fear their shadows and hate their footprints, so they run. The more they lift their feet, the faster they run, yet the shadow remains attached to them. Thinking themselves still too slow, they continue running until they die of exhaustion. They do not know that resting in the shade eliminates the shadow, and resting in tranquility stops the footprints. How foolish this is!
Ancient texts state: He who dares to act aggressively dies; he who dares not to act aggressively lives. Generally, daring to engage in active interference leads to self-destruction, while refraining from such actions preserves one's life.
If daily routines are irregular and effort is excessive, the collaterals are injured. Injury to the Yang collaterals results in epistaxis (Nü); injury to the Yin collaterals results in lower bleeding (Xia).
If daily routines are untimely and diet is unregulated, the Yin aspect is affected. Pathogens enter the Five Zang organs, filling and blocking them, leading to undigested diarrhea (Sun Xie) and intestinal disorders. Exposure to violent winds and deficient evils affects the Yang aspect. Pathogens enter the Six Fu organs, causing fever and inability to lie down, progressing upward to wheezing and calling out.
Essence is the root of Spirit (Shen); Qi is the master of Spirit; Form is the residence of Qi. Overuse of Spirit leads to exhaustion; overuse of Essence leads to depletion; overwork of Qi leads to severance.
Severe labor causes panting and sweating, damaging blood and consuming Qi.