1. 语篇参照法

由于中医理论的特殊性，翻译时不论用以上介绍的何种方法仍难免语焉不详、信息不全或误导读者等种种弊端。要解决这些矛盾，翻译时，信息性和语篇参照性/互文性是最重要的内涵。而语篇参照性/互文性的交际功能就在于语篇参与者用其他文本知识来“介入”现文本，通过储存的世界知识与现文本呈现的知识实现互动、互补、互测以及互建。如例句:《素问・阴阳应象大论》云：“阴阳者，天地之道也，万物之纲纪；变化之父母，生杀之本始，神明之府也。治病必求于本”。

译文1：Yin and Yang are the Tao of heaven and earth, the fundamental principle of the myriad things, the originators of

change, the beginning of birth and death, the storehouse of Shen Ming. The treatment of disease must be sought for in this law.

译文2：Yin and Yang are the basic law of opposites and unity in the natural world, all things can only obey this law and cannot transgress it. They are literally parents of change in all things according to this law. The birth and creation, death and destruction of all things begins with it. They are the location of all that is mysterious in the natural world. Man is one of the living things of nature, so the curing of disease must be sought for in this basic law.

解说：比照以上译文，不难看出：译文1将原文中的关键术语“阴阳”、“道”和“神明”译成拼音，其余部分用直译和意译相结合的手法。译文简洁流畅，朗朗上口。但对读者而言，“道”和“神明”等所指何物不甚了了。关键词语不明其义，通篇理解就有很大问题，不符合互文性原则。而译文2几乎通筒意译，把“道”和“神明”的确切含义解释得清清楚楚，其他部分也解释得非常详尽。但译文冗长拖杳，读之生厌，难以记忆，达不到信息性原则。常见的解决办法是综合译文1、2的长处，将详文1作为正本，译文2作为注解置于括号内，或用逗号和分解号隔开，以供读者参照。如下所示。

译文3:Yin and Yang are the Tao of heaven and earth (the basic law of opposites and unity in the natural world), the fundalmental principle of the myriad things (all things can only obey this law and cannot transgress it), the originators (literally parents) of change (change in all things is acccording this law), the beginning of birth and death (the birth and creation, death and destruction of all things begins with this law ). The storehouse of Shen Ming (the location of all that is mysterious in the natual world ). The treatment of disease must be sought for in this basic law (Man is one of the living things in nature, so the curing of disease must be sought for in this basic law).

为了求证译文3的信息准确性，我们可以把它再转译为汉语:“阴阳者，天地之道也(自然界对立统一的根本法则)，万物之纲纪(一切事物只能遵守此法则，不得违背)，变化之父母(一切事物的变化都是根据此法则而发生的)，生杀之本始(一切生成毁灭都是由此法则而起始的)，神明之府也(这就是自然界一切奥妙之所在)。治病必求于本(人是自然界生物之一，治病必须寻求这个根本法则)。

2. 逻辑概译法

我国著名翻译理论家戌刿先生说:“翻译，浅层观之，乃在表象和概念的基础上进行分析、综合、判断、推理等一系列思维活动，而这种精神活动又是以‘哲学’为其核心”。“对‘翻译’进行哲学思考，译笔就会挣脱束缚，令译文闪烁‘理性概译’的光泽”。简言之，就是说翻译时要注重逻辑思考和语篇分析，不要束缚在两种语言文字转换的浅层表象上，如词对词，句对句的直译，或对读者一一译文的重要对象原作信息理解正确与否置之不理，而片面追求译文的文采和巧译，这些都是不足取的翻译态度。平常我们所说的“上下文”、“语境”等就是一种感性的、经验性的和实用性的“语篇”意识。用来指导中医理论的翻译工作，也许会有实质性的突破。如例句《黄帝内经》云:“阴在内，阳之守也;阳在外，阴之使也”。

译文1:Yin in the interior is the guardian of Yang: Yang in the exterior is the activator of Yin.

译文2:Yin is installed in the interior as the material foundation of yang, while Yang remains on the exterior as the manifestation of the function of Yin.

比较两文，译文1是直译，每个词不多不少都有一个对应语，但原文的完整内涌没有表达清楚。译文2显然对原文进行了逻辑思维和语篇分析，补充了隐形信息，使原文句子的内涵得以明显的“外化”。此两篇译文孰优孰劣，一读便知。

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