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The applications of *Bie Jia* (Tartar Testudinis Carapax) and *Mu Li* (Ostreae Concha) have obvious differences, so they are not likely to be confused in their use. However, people often regard their effects of clearing heat and hardening (softening hardness) as one category, without distinction. It is unknown that this is precisely what should be clearly distinguished and cannot be ignored. Shellfish belong to Metal; Metal governs attacking and promoting flow. Their flavor is salty and cold, entering the Yin aspect. This is common to both substances, which is why they both excel at clearing heat and softening hardness; yet their principles differ, and thus their uses diverge. The turtle has females but no males; its shell is surrounded by a fleshy skirt, with flesh wrapping the shell, representing softness within hardness, and Yin within Yang. The oyster has males but no females; the shells connect like rooms, with flesh inside the rooms, representing hardness within softness, and Yang within Yin. The turtle belongs to shellfish, lays eggs, and is green in color, thus entering the Liver channel with Qi sinking inward. The oyster belongs to shellfish, is generated through transformation, is white in color, grows in the south facing east, and obtains the Qi of Spring Wood, thus entering the Liver channel with Qi floating outward. Inward it connects downward to the Kidney; outward it connects upward to the Gallbladder. The *Shennong Bencao Jing* states that *Bie Jia* treats heart and abdominal zheng jia (masses) and firm accumulations, while *Mu Li* treats fright, resentment, anger, stiffness, and flaccidity. Zhang Zhongjing uses *Bie Jia* in *Bie Jia Jian Wan* (Turtle Shell Decoction for Masses) to break up masses. He adds *Mu Li* to *Xiao Chai Hu Tang* (Minor Bupleurum Decoction) to remove hypochondriac fullness. The statement "inward connecting to the Kidney, outward connecting to the Gallbladder" allows us to infer that there must be differences in the dullness or sharpness of their ability to soften hardness, and significant differences in the depth of their heat-clearing effects. From this perspective, whenever *Bie Jia* is indicated for yin erosion, hemorrhoidal nodules, or bone-steaming fever (deficiency heat), how can it be replaced by *Mu Li*? Whenever *Mu Li* is indicated for night sweats, Xiao Ke (wasting-thirst), or scrofula and cervical nodules, how can it be replaced by *Bie Jia*? *Bie Jia* removes foul flesh and also consolidates ulcerating carbuncles because, once Yin is nourished, Yang becomes harmonious. *Mu Li* treats fright and resentment and also stops leakage because, once Yang is restrained, Yin becomes secure.

Examining Zhang Zhongjing's *Wen Ge San* (Clam Powder) and *Wen Ge Tang* (Clam Decoction), when thirst does not use Trichosanthis Radix (*Gua Lou*) type herbs, and when exterior pathogenic factors do not use Cinnamon Twig (*Gui Zhi*) type herbs, but exclusively uses *Wen Ge* (Venerable Clam), few understand the reason. Only upon carefully investigating the three conditions treated can one know that the suitability of *Wen Ge* over other herbs inherently possesses profound and precise meaning. The clam is transformed from sparrows, possessing the characteristic of flying from outside into water. Its shell has patterns, which are the concentration of its essence and Qi. Used as the shell and tasting salty, it moves from the exterior to the interior; its Qi is cold and nature dry, thus able to clear heat and overcome dampness. Its clearing of interior heat only clears the heat of the Upper Jiao Heart and Lung; because salty and flat lacks the ability to penetrate deeply, and its Qi travels to the exterior, dispersing its force. The *Huoren Shu* (Book of Vitality) treating blood-stasis chest binding, and Li Fangyu treating phlegm-cough and facial swelling, are clear evidence of treatment focusing on the Heart and Lung. Zhang Zhongjing has another subtle point. When a disease is in the Yang aspect, sweating should resolve it, but if not resolved by sweating, heat pathogens remain in the exterior. Spraying and pouring cold water on it causes internal vexation and external pruritus (goosebumps); this cold is externally attached cold, requiring no treatment for cold, but only for heat and dampness. *Wen Ge* treating exterior heat and dampness fits the condition perfectly. If not cured, it must be that the heat has receded and salty-cold herbs are insufficient. Administering *Wu Ling San* (Five-Ingredient Powder with Poria) utilizes its bland and acrid properties to transform Qi and exhaust the exterior pathogen. After vomiting, thirst desires water and drinking greedily; greediness stems from blazing Heat in the Heart and Lung. Thirst occurring after vomiting implies residual pathogenic factors in the exterior. Thus, using Ephedra (*Ma Huang*) and Apricot Seed (*Xing Ren*) to induce sweating, while simultaneously using *Wen Ge* to assist Gypsum (*Shi Gao*) in clearing heat, Licorice (*Gan Cao*) to harmonize in the middle, and Ginger (*Sheng Jiang*) and Jujube (*Da Zao*) to regulate the exterior, where Ephedra and Apricot Seed are used in small amounts (3 liang) while Clam Paste is used in large amounts (5 liang each), the intent lies naturally in clearing heat. Since Ephedra and Apricot Seed have weak power, they also address slight wind; this decoction is actually not designed for Wind-Cold. As for thirst desiring water incessantly, *Wen Ge San* is primarily indicated. Incessant desire means greedy drinking, without residual exterior pathogen post-vomiting; thus stopping heat-thirst is sufficient to treat the illness. *Wen Ge* treating exterior heat does not necessarily require thirst; treating interior heat of the Heart and Lung precisely stops thirst. Generally, this thirst is not caused by fluid deficiency or difficulty in urination.