Editing Lin Qiuwu (section)

== Writings ==

* (1928). 〈為臺灣佛教熱叫!!〉 [An Ardent Cry for Taiwanese Buddhism]. 《南瀛佛教》 6.6: 50–53. {{annotation|An early reform tract arguing that Taiwanese Buddhism could not simply emphasize rebirth in the afterlife while ignoring social reality; it anticipates his later notion of a "this-worldly" Pure Land.}}
* (1929). 〈我們為甚麼主張台灣佛教的統一〉 [Why We Advocate the Unification of Taiwanese Buddhism]. 《南瀛佛教》 7.1. {{annotation|Sets out a three-stage institutional program for unifying Taiwanese Buddhism: first among ordained monastics, then between monastics and lay Buddhist halls (齋堂), and finally across the whole island's Buddhist population.}}
* (1929). 〈唯物論者所指摘的歷史上宗教所演的主角〉 [The Historical Role Assigned to Religion by Materialist Critics]. 《臺灣民報》, nos. 258–267 (serialized). {{annotation|A survey and partial defense of Buddhism against the standard Marxist critique of religion as ideology.}}
* (1929). 〈'''[[LQ29CSB|階級鬥爭與佛教]]'''〉 ['''[[LQ29CSB-T|Class Struggle and Buddhism]]''']. 《南瀛佛教》 7.2: 52–58. {{annotation|Lin's single most influential essay, laying out a Marxist definition of social class and arguing that its resolution, the "Pure Land in this world," is the proper goal of Buddhist practice.}}
* (1930). 〈活殺自在之大乘佛教－朝鮮僧伽之報國〉 [The Freely Living and Killing Mahāyāna Buddhism: The Korean Sangha's Service to the Nation]. 《南瀛佛教》 8.3–5 (serialized). {{annotation|Sharply criticizes Taiwanese monastics for ignorance and passivity under colonial rule, contrasting them unfavorably with Korean Buddhist reformers; includes his oft-quoted complaint that idle monks invite being called "genteel beggars" and "parasites."}}
* (1930). 〈我們為什麼參加勞青的反普運動〉 [Why We Are Joining the Young Workers' Anti-Ghost-Festival Movement]. Special issue, 《反普特刊》. {{annotation|Written to accompany his campaign, with the Chikan Young Workers Association, against the Ghost Festival as wasteful superstition.}}
* (1930). 〈我們要怎樣參加無產文藝運動〉 [How Should We Participate in the Proletarian Literary Movement]. 《赤道報》 2. {{annotation|Published in the journal he co-founded and edited; only two of its five issues survive.}}
* (1930). 〈馬克斯進文廟 (二)〉 [Marx Enters the Confucian Temple, pt. 2]. 《赤道報》 2 (under the pen name 坎人). {{annotation|A satirical dialogue in which Marx and Confucius debate historical materialism versus the Confucian "Great Unity" (大同), using the fictional exchange to explain surplus, accumulation, and class conflict to a lay readership.}}
* (1930). 〈柯倫泰女士的戀愛觀 (上)〉 [Madame Kollontai's View of Love, pt. 1]. 《赤道報》 2 (under the pen name 守俄). {{annotation|A discussion of Alexandra Kollontai's writings on love and sexual morality, part of Lin's broader engagement with revolutionary sexual politics.}}
* (1930). 〈普羅列塔利亞的性道德十二誡〉 [Twelve Precepts of Proletarian Sexual Morality]. 《赤道報》 4 (under the pen name 守俄). {{annotation|A programmatic statement on sexual ethics for the working class, banned along with the issue in which it appeared.}}
* (1931). 〈佛教は宗教か〉 [Is Buddhism a Religion?]. 《臺灣新民報》 347. {{annotation|A Japanese-language essay arguing for a "philosophical" rather than devotional understanding of Buddhism.}}
* (1933). 《真心直說白話註解》 [Vernacular Commentary on the "Direct Explanation of the True Mind"]. Tainan: Kaiyuan Temple. {{annotation|Lin's vernacular commentary on a Chan text by his teacher's line, reflecting his Komazawa training under Nukariya Kaiten.}}
* (1933–1934). 〈婦人講座 佛說堅固女經講話〉 [Women's Lecture: Talks on the "Sūtra of the Resolute Woman"]. 《南瀛佛教》 11.12 (1933): 18–25, and 12.3 (1934): 12–18 (serialized). {{annotation|A sustained argument for women's spiritual equality that also develops Lin's "one Buddha" holism and his image of the bodhisattva as social vanguard.}}
* (1934). 《佛說堅固女經講話》 [Talks on the "Sūtra of the Resolute Woman"]. Tainan: Kaiyuan Temple. {{annotation|Book publication of the serialized lectures above, issued a few months before Lin's death.}}
* (1934). 〈和尚吃火腿－秀才罵和尚的唯物的考察〉 [Monks Eating Ham: A Materialist Examination of Scholars Scolding Monks]. 《南瀛佛教》 12.7. {{annotation|Defends monastic consumption of meat and, by extension, clerical marriage, arguing from a "materialist" standpoint that celibacy and vegetarianism are disciplinary conventions rather than doctrinal necessities; reflects the influence of his unconventionally married, meat-eating teacher Nukariya Kaiten.}}