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Take ten jin of semi-old velvet antler (Lu Rong, Cervi Cornu Pantotrichum), fifteen jin of raw turtle plastron (Gui Ban, Testudinis Carapax et Plastrum), two jin of Goji berry (Gouqizi, Lycii Fructus) that is soft and white, two jin of Codonopsis root (Dangshen, Codonopsis Radix). Simmer into glue using a lead jar according to proper methods, for later use.
This formula is indicated for extreme essence depletion leading to nocturnal emission, followed by emaciation, weakness, and dim vision.
Essence (Jing), Qi, and Spirit (Shen) are the Three Treasures of the human body. When essence is extremely depleted, it cannot generate Qi, resulting in emaciation and weakness. When Qi is insufficient, it cannot generate Shen, resulting in dim vision. The turtle and deer possess the most complete essence of Yin and Yang; their horns and shells are where their vital energy concentrates. Simmering them into glue for medicinal use exemplifies "treating like with like." Furthermore, Ginseng and Goji berry are good at nourishing and tonifying, making the Three Treasures the masters of the body, causing muscles to grow and eyes to become bright, preventing seminal emission even during erotic dreams.
The poem states: The turtle is still, thus long-lived; the deer is active, thus spirited. Consumed with Ginseng and Goji, its virtue becomes more fragrant.

Rehmannia root (Di Huang, Rehmanniae Radix Praeparata) (eight liang), Cornus fruit (Shanzhuyu, Corni Fructus), Chinese yam (Shanyao, Dioscoreae Rhizoma) (each four liang), Poria (Fuling, Polyporus), Alisma rhizome (Zexie, Alismatis Rhizoma), Moutan bark (Danpi, Moutan Cortex) (each two liang, processed with wine or salt as specified), Aconite root (Fuzi, Aconiti Lateralis Radix Praeparata), Cinnamon twig (Rougui, Cinnamomi Ramulus) (each one liang).
When Fire and Water fail to interact (Wei Ji), and the two kidneys lose their normal functions, this formula is indicated.
The gentleman observes the image of Kan (the trigram representing water/abyss) and understands that the kidney possesses the way of Fire and Water. Since it contains both Fire and Water, the states of Ji Ji (Interaction/Fire over Water) and Wei Ji (Non-interaction/Water over Fire) are inseparable from Yin and Yang dynamics. Therefore, when True Fire is robust, one does not feel cold in winter; when True Water is sufficient, one can endure heat in summer. Those who fear both heat and cold lack abundant constitutional Qi. Thus, one should rely on Ba Wei Wan (Eight-Ingredient Pill with Rehmannia) to support dietary nourishment. Nowadays, those who engage excessively in sexual intercourse and experience easy erection suffer from Yin deficiency with hyperactive Fire. Those whose erections fail before intercourse occurs suffer from extinguished Mingmen (Gate of Life) Fire. Moreover, the Kidney governs urination and defecation and controls opening and closing. If Water is deficient, Fire acts alone; it can close but not open, leading to thirst and urinary retention. If Fire is deficient, Water acts alone; it can open but not close, leading to thirst and urinary incontinence. This formula is particularly suitable. Fuzi and Rougui are warm and hot, benefiting Fire; Di Huang and Shanzhuyu are moistening, strengthening Water. To consolidate Fire, Danpi and Zexie's salty and sour properties astringe and drain excess. To consolidate Water, Fuling and Shanyao's sweet and bland properties regulate and leach out dampness. When Fire and Water achieve balance, their ascending and descending movements will not violate natural tendencies. If Essence has been exhausted and then depleted again, there will be pulling pain in the channels of urination and defecation. The more painful, the more urgent the urge to defecate, yet the more difficult it becomes; sometimes one wishes to defecate, goes to the toilet frequently but cannot, feeling incomplete after passing stool. One may wish to urinate but cannot flow smoothly, leaving residual drops after urination. Even if this pill is prepared, daily consumption may not suffice. Emperor Wu of Han once suffered from Xiao Ke (Wasting-Thirst), and Zhang Zhongjing presented this formula, which cured him. The profound principles of the sages remain imaginable today.