《文心雕龍》為中國文學評論鉅著。所謂「文心」，依作者劉彥和解釋，是指「為文之用心」，乃文章撰作之本源。劉氏又說：「人文之元，肇自太極。」所謂「太極」，見於《周易》，它呈現陰陽合德的易道，為萬物生生不已的終極原理。如此則太極易道又為人文創作的本源。劉彥和如何論述「文心」體現易道？又如何說明「文心」開題創作功能？是為本文討論重點。依筆者探究所得，「文心」一方面致其虛靜，可藉「神思」而立意；一方面增其覺識，可憑「通變」而謀篇。故「神思」與「通變」為「文心」之兩端，其體現易道之關鍵在此，其開題創作功能之關鍵亦在此。而秉「文心」以「雕龍」，則為劉彥和此一鉅著的撰作首要

Wenxin Diaolong is a masterpiece of literary criticism in ancient China. ＂Wenxin,＂ or the exertion of the mind in writing, is the core of literature, according to the author Liu Hsieh (courtesy name Yen-ho). Liu also believes that the Way of Yi as in Yijing, or ＂taiji,＂ is the origin of literature. ＂Taiji＂ comes from Yijing, and represents the perfect harmony between ＂yin＂ and ＂yang,＂ or the ＂supreme ultimate＂ state of endless cycles of lives in nature. As such, ＂taiji＂ is the origin of creativity in humanities. This article aims to examine how Liu brings together the literary mind and the Way of Yi, and how he illustrates the creative function of the literary mind. Based on relevant research, this article concludes that, on one hand, the literary mind achieves emptiness and tranquility, and consequently determines the approach through imagination (＂shensi＂); on the other hand, it cultivates awareness, and consequently determines the structure through flexible adaptability to varying situations (＂tongbian＂). ＂Shensi＂ and ＂tongbian,＂ are therefore the two aspects of ＂Wenxin,＂ its key to the manifestation of the Way and its creative function lie herein. The key to the craft of literature (＂Diaolong＂ or ＂Carving of Dragons＂) is the manifestation of the literary mind, this is of the uttermost importance in Liu's masterpiece