2025-07-02
来源：
中医药是打开中华文明宝库的钥匙。历史上，以《本草纲目》为代表的李时珍中医药文化跨越山海，为促进文明交流互鉴作出了杰出贡献。在新的历史时期，党和国家把中医药的开放发展和译介传播摆在了更加突出的位置。为进一步传承和弘扬中医药文化，彰显中医药文化的时代价值和世界意义，推动中医药为构建人类卫生健康共同体贡献更大力量，在前六届“时珍杯”全国中医药翻译大赛的基础上，世界中医药学会联合会李时珍医药研究与应用专业委员会、中国翻译协会医学语言服务专业委员会再度携手，联合湖北中医药大学、中国翻译协会对外传播翻译专业委员会、北京外国语大学国际新闻与传播学院、湖北时珍实验室、湖北省翻译工作者协会医学翻译委员会，共同举办“第七届‘时珍杯’全国中医药翻译大赛”。
指导单位：中国翻译协会、中华中医药学会翻译分会、湖北省翻译工作者协会
主办单位：世界中医药学会联合会李时珍医药研究与应用专业委员会、中国翻译协会医学语言服务专业委员会
承办单位：湖北中医药大学、北京外国语大学国际新闻与传播学院、中国翻译协会对外传播翻译专业委员会、湖北时珍实验室、湖北省翻译工作者协会医学翻译委员会
支持单位：上海文策国家语言服务出口基地、外文出版社、华语教学出版社、传神语联网网络科技股份有限公司、武汉译国译民教育科技有限公司、中语智汇科技（厦门）有限公司
大赛具体事项如下：
一、赛事安排
1.报名及参赛时间
2025年6月20日——2025年10月10日
2.参赛操作流程及注意事项
选手需先扫描打开下方二维码，按要求填写信息，完成在线报名。报名完成后，第二个工作日上午10:00后即可登录比赛系统答题。届时，请参赛选手根据提示，输入用户名及初始密码，登录比赛系统（伊亚笔译教学与语料软件：https://www.ventureoia.com/saipan/venture/home，支持Google Chrome、Firefox、Microsoft Edge、360浏览器极速模式，不支持平板、手机等移动端登录），修改初始密码后，重新登录系统，进入首页作业模块，选择相应组别试题，在线完成作答，并提交译文（提交译文后将无法更改，提交稿即为终稿；如暂不提交，请及时“保存”）。
【报名二维码】
【报名信息填写】在线报名时，选手须根据规范仔细填写自己的手机号码，该手机号将作为比赛系统登录的用户名，初始密码888888。选手凭此用户名及初始密码登录比赛系统。
【报名咨询电话】报名过程中，如有问题，请联系徐老师（18627883831）。
【大赛系统技术支持电话】比赛系统使用过程中（节假日除外），如有任何技术问题，请联系许老师（15807198803）。
【大赛操作流程图解说明】
3.参赛译文提交注意事项
（1）文档内容只包含译文，请勿添加脚注、尾注及译者姓名、地址等任何个人信息，否则将被视为无效译文。
（2）译文内容与报名时选择的参赛组别须一致，不一致视为无效参赛译文。如：选择参赛组别为英译汉，提交译文内容若为汉译英，则视为无效译文。
（3）2025年10月10日24时之前未提交参赛译文者，视为自动放弃参赛资格，组委会不再延期接受参赛译文。每组参赛译文提交后将无法更改，译文仅第一稿有效，不接受修改稿。
（4）为避免10月10日服务器过度拥挤，请尽量提前完成翻译，提交译文。
4.大赛评审
大赛评审包括线上线下初评、复评和终评三个环节。我们将邀请中医药翻译与国际传播专家进行认真评审，确定最终获奖名单。
5.信息发布
2025年6月20日发布大赛启事及参赛方式，2025年10-11月择日公布获奖信息。
信息发布平台：
中国翻译协会网站及公众号（网址：https://www.tac-online.org.cn/，微信号：gh_114fef9cbdc0）
北京外国语大学国际新闻与传播学院网站及公众号（网址：https://sijc.bfsu.edu.cn/，微信号：BFSU_SIJC）
湖北中医药大学外国语学院网站及公众号（网址：https://wyx.hbtcm.edu.cn，微信号：gh_ef4dc14d833d）
世界中联李时珍医药研究与应用专业委员会公众号（微信号：gh_27579c5b0542）
6.颁奖典礼及学术报告
请关注信息发布平台，时间、地点和方式将另行通知。
二、参赛规则
1. 参赛形式：本届大赛分汉译英组、汉译日组、汉译法组、汉译德组、汉译阿组、英译汉组六组，均为笔译。其中，汉译英、日、法、德、阿语使用同一赛题资料。
2. 选手范围：对选手国籍、年龄、学历等不作限制。
3. 组织纪律：参赛稿件须独立完成，一经发现抄袭或完全依靠机器翻译，将取消参赛资格。自公布大赛原文起至提交参赛译文截稿之日止，参赛者及任何其他机构或个人请勿在任何媒体公布自己的参赛译文，否则将承担相应法律后果。
三、奖项设置
1. 个人奖（英译汉组）
特等奖1名
一等奖2名
二等奖3-5名
三等奖6-10名
优秀奖若干名
2. 个人奖（汉译英组）
特等奖1名
一等奖2名
二等奖3-5名
三等奖6-10名
优秀奖若干名
3. 个人奖（汉译日、法、德、阿组）
最终奖项视各组参赛人数和稿件质量而定。
四、参赛费用
本大赛为大型社会公益性翻译赛事，无需缴纳任何费用。
五、联系方式及联系人
为确保本届赛事公平、公正、透明地进行，特成立大赛组委会，负责大赛的组织、实施、评审等各项工作。组委会办公室设在湖北中医药大学外国语学院中医药翻译与国际传播研究中心（X533办公室）。
联系人：
毛老师：13986187098；
王老师：15071002200；
黄老师：18986116448。
附件：
第七届“时珍杯”全国中医药翻译大赛原文
【汉译外原文】（注：汉译英、日、法、德、阿语均使用本赛题材料）
《神农本草经》与中药性能说
[1] 《记》曰：医不三世，不服其药。孔冲远引旧说云：三世者，一曰《黄帝针灸》，二曰《神农本草》，三曰《素女脉诀》。作为“三世书”之一，《神农本草经》是我国第一部专门记载单味中药的经典著作。相传，这本书的作者是中国神话中的人物——神农，据说他曾亲自尝遍百草。然而，实际上，这部书成书的时间最早不过公元一世纪，具体的作者姓名尚无确切记载，而且不同版本中的药物数量也有所不同。后来，著名道学家陶弘景根据不同版本对其内容进行了整理和修订。
[2] 无论其具体起源如何，《神农本草经》已经完全摒弃了以往的超自然成分，内容更加理性化。全书“法三百六十五度，一度应一日，以成一岁”，共记载365种药物，其中包括252种植物药、67种动物药和46种矿物药。书中将药物分为上、中、下三品，并对每种药物的药性进行了评价，还详细记录了它们的毒性。
[3] 《神农本草经》序录云：“药有酸咸甘苦辛五味，又有寒热温凉四气。”在传统中药文献中，中药的药性主要包括四气和五味。“四气”通常指药物的特性，又称“四性”。李时珍后提出五性分类法，认为“五性焉，寒、热、温、凉、平”，十分明确地将“平”也纳入药性的内容，颇为后世所推崇。因此，现代通常用“寒、热、温、凉、平”五个词来描述药性，这五个词分别代表不同程度的特性。有时，还会使用“微凉”和“微温”这两个词。微凉指的是比凉稍轻的寒性，而微温则是比温稍轻的热性。这些描述为药物的临床使用提供了初步的指导。
[4] 在传统中医文献中，另一个重要的药性就是“味”。中医中所说的“味”，不仅仅指药物的口感，还与其治疗效果密切相关。酸，能收能涩；咸，能下能软；甘，能补能和；苦，能泄能燥；辛，能散能行；淡，能渗湿能利尿。后世医家常主张“淡附于甘”。
[5] 自19世纪初以来，科学家开始通过现代科学手段探索中药的功效与特性。大多数生物医学研究集中在分离有效成分，研究其对人体的作用等方面。由于各种草药成分繁多，它们与人体的相互作用非常复杂，因此，研究这些药物与人体之间的关系需要极其精密的方法。例如，白花蛇舌草在临床上被证实能够有效预防和治疗多种感染性疾病。然而，在体外实验中，它对一些重要病原体并没有显著的抑制作用。直到免疫系统相关的检测技术发展起来后，我们才逐渐认识到该药物的真实作用：它在一定程度上增强了机体的免疫力。
[6] 由于中药种类繁多，资源丰富，深入研究中药的功效和特性仍然需要大量的工作，任务繁重且复杂。
【英译汉原文】
Illness Terminology and Pharmaceutical Lore in the Bencao Gangmu
[1]The illness terminology encountered in the Bencao Gangmu reflects Chinese observations and theorization of more than 1,500 years. The terms employed often fail to overlap with modern biomedical terminology. Their correct translation and interpretation, based on an application of historical and philological principles, are preconditions for a meaningful reading of the pharmaceutical and therapeutic data gathered not only in the Bencao Gangmu but also in countless other premodern works using the same terminology.
[2]While the Bencao Gangmu is a huge repository of Chinese historical illness terminology, it cannot be said to reflect the entirety of premodern illness terms. The Bencao Gangmu is first of all a pharmaceutical encyclopedia. The illness terms encountered in the text are those used in pharmaceutical treatments. Also, for the most part the Bencao Gangmu quotes from earlier printed sources. That is, it documents local folk-medical usages less often. The same applies to illness terms restricted to acupuncture. Since Chinese pharmaceutical treatment has played a significant role in apotropaic therapies cherished by large parts of the Chinese population of all social strata up to the present day, illness terms associated with demon possession and requests for exorcistic treatments are well represented in the Bencao Gangmu.
[3]The Bencao Gangmu is more than an outstanding example in a long series of materia medica literature written in China over a period of two thousand years. It may be justly called the single most impressive work on medical-pharmaceutical natural history of China’s imperial age. Chinese scholars have written and published innumerable medical and pharmaceutical books since the beginnings of a distinct Chinese medicine in the second and first centuries BCE. By preparing translations of the Yellow Emperor’s Internal Classic and of the Bencao Gangmu based, for the first time, on a strict application of European philological standards, we meant to provide reliable access to two of the most remarkable literary compendia signaling the beginning and the final culminating period in the development of Chinese medicine as an independent tradition of health care ideas and their clinical application.
[4]The Su Wen is a compilation of dozens of short texts in the Yellow Emperor’s Internal Classic, written during the earlier and later Han dynasties by unknown authors. These persons were influenced by a completely new mode of understanding human life and its integration in the larger dynamics of a natural universe. The contents of the Su Wen challenged established worldviews accepting the power of gods, ancestors, and demons over the length and quality of human life. The authors of the Su Wen were the first in China to claim that human life depended on natural laws independent of time, place, and human or numinous beings. In their own time they appear to have occupied a rather marginal position in society. Their names have not been recorded. Their texts survived in a feeble tradition of transmissions. It was only in the twelfth century that they began receiving broader attention among the formally educated elite. Even in the subsequent centuries of the second millennium CE the basic notions of systematic correspondences in nature, idealized in the doctrines of yin-yang and the Five Elements, never penetrated beyond a small upper crust of people in Chinese society.
[5]The Su Wen is witness to the earliest consolidation of Chinese medical theory in textual form. When during the Tang dynasty the physician Wang Bing created the body of text known today as the Su Wen by adding to a text of approximately sixty thousand characters another large text of approximately thirty thousand characters on the theory of the Five Periods and the Six Qi, the latter section too had been transmitted since the Han dynasty. The fact that it was not mentioned in a single bibliographical work further attests to a long-term marginality of the contents of the Su Wen. Only if we reconstruct the Han era pronunciation of the Wang Bing addenda does it become obvious that these chapters cannot have been written in post-Han times. The mnemonic rhymes make sense only in their Han-era pronunciation. Whether for lack of interest or for other reasons unknown today, the basic tenets of Chinese medical theory as formed in the Su Wen were neither questioned nor substantially further developed in subsequent centuries. They became the canonized theoretical foundations of acupuncture and thus remained “as is” until the Song-Jin-Yuan period of the thirteenth through the fifteenth centuries, when a short-lived attempt is documented in Chinese pharmaceutical literature to establish a pharmacology of systematic correspondences, that is, an explanatory model of drug effects on the human organism based on the yin-yang and Five Elements doctrines.
[6]The Bencao Gangmu signifies an opposite pole to the Su Wen and its contribution to a tradition of a secular science of systematic correspondences. The Bencao Gangmu is the apex of what has been the basis of Chinese disease treatment since time immemorial, that is, materia medica and associated pharmaceutical lore. The earliest documentation of a diverse materia medica in China prepared from natural and man-made substances may be found in the so-called Mawangdui manuscripts unearthed from a tomb near Changsha in the province of Hunan in the early 1970s. Throughout the imperial era and up to the sixteenth century, Chinese pharmaceutical knowledge developed continuously and most impressively. The number of natural and man-made substances recognized as therapeutically valuable increased from a few hundred listed in the Mawangdui manuscripts to almost two thousand in the Bencao Gangmu. Authors of recipe literature gathered tens of thousands of formulas—the mainstay of historical Chinese medicine. Pharmaceutical treatment of disease remained free, as indicated above, of Chinese medical theory of systematic correspondences until the emergence of Song Neo-Confucianism generated an intellectual climate stimulating a merger of theory and pharmaceutical clinical practice. However, the inroads of theory into pharmaceutical treatments remained superficial. All available evidence suggests that the use of yin-yang and Five Elements theory in pharmaceutical therapy remained limited to a small number of healers.