Editing Wen Guangxi (section)

== Writings ==

* Wen Guangxi 溫光熹 (1934). 《溫光熹先生嘉言錄》 [Recorded Sayings of Mr. Wen Guangxi]. Hong Kong. {{annotation|An early collection of Wen's devotional and doctrinal writings from his Nationalist-era religious life; predates the "New Buddhism" synthesis and reflects Wen's more conventional Pure Land and Consciousness-Only formation.}}
* Wen Guangxi 溫光熹 (1948a). 〈'''[[WG48ZSM|做什麼？]]'''〉 ['''[[WG48ZSM-T|What Is to Be Done?]]''']. 《覺有情》 9.5: 2–7; 9.6: 4–7. Reprinted in 《民國佛教期刊文獻集成》, vol. 89: 402–407, 428–431. {{annotation|The inaugural essay of the New Buddhism series, its title deliberately echoing Lenin's pamphlet of the same name; frames Wen's return to Buddhist writing after years in the military and political establishment and first sketches the case for a Buddhist-Marxist synthesis. Its preface is also the main source for Wen's account of his own military career.}}
* Wen Guangxi 溫光熹 (1948b). 〈新中國的佛法底使命〉 [The Mission of the Dharma in New China]. 《覺有情》 9.10: 2–4, 8–10, 16–17. Reprinted in 《民國佛教期刊文獻集成》, vol. 90: 30–32, 36–38, 44–45. {{annotation|States the central claim of the synthesis most directly, that bodhicitta is the indispensable "engine" for building a new China, and contains Wen's sharpest argument against "free-will ethics" (自由心意的倫理學), including the hunchback joke and the appeal to dependent origination, alongside a warning against diluting the Dharma with secular frameworks.}}
* Wen Guangxi 溫光熹 (1949a). 〈新佛法與新政治〉 [New Buddhism and New Politics]. 《覺有情》 10.2: 2–5; 10.3: 9–12. Reprinted in 《民國佛教期刊文獻集成》, vol. 90: 130–133, 157–160. {{annotation|Opens with an epigraph from Lenin's ''What Is to Be Done?'', arguing that a properly organized Buddhism could supply the organizational and motivational resources Lenin identified as preconditions for revolution; also contains Wen's argument, citing Ouyang Jingwu, that the saṅgha jewel is not restricted to ordained monastics.}}
* Wen Guangxi 溫光熹 (1949b). 〈新佛法提要〉 [An Outline of New Buddhism]. 《覺有情》 10.4: 11–14. Reprinted in 《民國佛教期刊文獻集成》, vol. 90: 183–186. {{annotation|Condenses the synthesis into a five-thesis system, moving from claims that Buddhism is philosophy rather than religion to the direct argument that Buddhism is necessary, not merely compatible, with Marxist socialism.}}
* Wen Guangxi 溫光熹 (1949c). 〈一個俄國社會科學者佛法的意識批判〉 [A Critique of a Russian Social Scientist's Understanding of Buddhist Consciousness]. 《覺有情》 10.5: 10–13. Reprinted in 《民國佛教期刊文獻集成》, vol. 90: 206–209. {{annotation|A sustained engagement with Kropotkin's ''The Conquest of Bread'', framed as a rebuttal of Élie Reclus's dismissal of Buddhism, that identifies the Pure Land with Kropotkin's anarchist ideal society; its afterword, dated winter 1947, states Wen's ambition to build intellectual "bridges" from Buddhism to Europe, America, and the Soviet Union.}}
* Wen Guangxi 溫光熹 (1949d). 〈關於「做什麼」提的佛法與辯證法唯物論問題〉 [On the Question of Buddhism and Dialectical Materialism Raised in "What Is to Be Done?"]. 《覺有情》 10.3: 17–18. Reprinted in 《民國佛教期刊文獻集成》, vol. 90: 165–166. {{annotation|A short follow-up piece responding directly to reader questions provoked by the 1948a essay concerning the relation of Buddhist doctrine to dialectical materialism.}}
* Wen Guangxi 溫光熹 (1950a). 〈社會主義的社會還要不要佛法〉 [Does a Socialist Society Still Need the Dharma?]. 《覺有情》 11.3: 7–9; 11.4: 3, 6–8; 11.5: 7–11. Reprinted in 《民國佛教期刊文獻集成・補編》, vol. 63: 119–121, 139, 142–144, 167–171. {{annotation|Addressed directly to a post-1949 PRC audience, argues that Buddhism qualifies as legitimate Marxist superstructure and retains a universal function under the new order; its endnotes are also the source for Wen's account of his affiliation with the Chizhi Institute and his 1949 arrest and sixty-day imprisonment.}}
* Wen Guangxi 溫光熹 (1950b). 〈怎樣搞通我們思想問題〉 [How to Clarify Our Ideological Problems]. 《覺有情》 11.3: 13–15; 11.5: 16–17. Reprinted in 《民國佛教期刊文獻集成・補編》, vol. 63: 125–127, 176–177. {{annotation|Originally delivered as a lecture to a philosophy class at the Eastern Institute of Humanities, Chongqing, and transcribed by a student; maps conditioned arising and mind-nature onto Marx's categories of social being and social consciousness with particular technical precision.}}
* Wen Guangxi 溫光熹 (1950c). 〈世界文化大勢與佛學前途〉 [World Cultural Trends and the Future of Buddhist Studies]. 《覺有情》 11.1: 7–9; 11.2: 12–13; 11.3: 16–17. Reprinted in 《民國佛教期刊文獻集成・補編》, vol. 63: 71–73, 100–101, 128–129. {{annotation|Building on Liang Shuming's typology of Western, Chinese, and Indian cultural attitudes, argues that Soviet culture is the most plausible vehicle for a world-historical synthesis in which Buddhism reaches its own fulfillment.}}
* Wen Guangxi 溫光熹 (1952a). 《妙法蓮華經普門品說明》 [An Explanation of the Chapter of the Universal Gate from the Lotus Sutra]. Privately printed, Chongqing. {{annotation|Wen's last independent religious text, printed privately and distributed through grassroots Buddhist channels rather than state-sanctioned press; pastoral in register, it cites Marx and Kropotkin to argue that even materialist thinkers recognized humanity's need for awakened mind-nature.}}
* Wen Guangxi 溫光熹 (1952b). [Speech at Thought Reform Symposium]. 《弘化月刊》 132: 12. Reprinted in 《民国佛教期刊文献集成补编》, vol. 71: 212. {{annotation|Wen's last documented public act, delivered at a Shanghai thought-reform symposium; complies with the expected ritual of self-criticism while distinguishing "Buddhist practitioners' thinking," which he concedes requires reform, from "Buddhist thought" itself, which he implicitly exempts.}}