1 The Lin'an Gazetteer of the Qiandao (1165–1173) era (Qiandao Lin'an zhi 乾道臨安志), dated 1169, has been preserved only as a fragment in juan 1–3 of originally 15 juan. Authorship of this gazetteer was attributed to Zhou Cong 周淙 (c. 1115–1175) who held office in Lin'an as Vice Prefect in 1155 and as Prefect in 1167–1170. The Lin'an Gazetteer of the Chunyou (1241–1252) era (Chunyou Lin'an zhi 淳祐臨安志), dated 1250, also is a fragment, containing only juan 5–10 of the original version. The missing juan have been reconstructed. Its main author, Zhao Yuchou 趙與籌 (c. 1179–1260), a descendant of the first Song Emperor Taizu 太祖, served as Prefect of Lin'an in 1241–1252 and again as a second term in c. 1264. The Lin'an Gazetteer of the Xianchun (1265–1274) era (Xianchun Lin'an zhi 咸淳臨安志), dated 1273 was authored by Qian Yueyou 潛說友 (c. 1200–1280) who achieved the jinshi degree in 1244 and served as Prefect of Lin'an in the years 1268–1271. In his career he seems to have been in some way dependent on Jia Sidao 賈似道 (1213–1275), Chancellor of the years 1259–1275. All three Song gazetteers were reproduced 1980 in Taibei in the series Song Yuan difang zhi congshu 宋元地方志叢書 by Gaihui 該會). Of the Ming Dynasty's gazetteers the Hangzhou Prefectural Gazetteer of the Wanli (1573–1620) era (Wanli Hangzhou fuzhi 萬曆杭州府志), dated 1579, was consulted in this study for supplementary information. It was reproduced 1965 in Taibei in the series Mingdai fangzhi xuan 明代方志選 by Taiwan xuesheng shuji 臺灣學生書局. The Chronicle of the Upper India Teaching Monastery of Hangzhou (Hangzhou Shang Tianzhu jiangsi zhi 杭州上天竺講寺志) was compiled during the Ming 明 dynasty by the Buddhist Monk [Shi] Guangbin 釋廣賓. Its 1897 edition was reprinted in 1980 at Taibei by Minwen shuju 民文書局. Rain prayers were collected in the works of Su Shi 蘇軾 (1037–1101), one of Hangzhou's most outstanding administrators. The Su Shi wenji 蘇軾文集 were edited by Zhonghua shuju 中華書局 at Beijing in 1992. As for canonical Buddhist texts, they are referred to by number of text in J. Takakusu 高楠順次郎/ K. Watanabe 渡邊海旭 (eds.): Taishô shinshû daizôkyô 大正新修大藏經. Tokyo 1924–1932.

2 U. Luebken: “Undiszipliniert: Ein Forschungsbericht zur Umweltgeschichte.” In: H-Soz-Kult 14. 07. 2010. This article is available on the internet (© 2017 by H-NET, Clio-online and H-Soz-Kult, and the author, all rights reserved; please refer to the editorial staff of H-Soz-Kult Geschichte, Humboldt Universität zu Berlin).

3 W. Atwell: “Volcanism and Short-Term Climatic Change in East Asian and World History, c. 1200–1699.” In: Journal of World History 12,1 (2001), pp. 29–98.

4 J. Capitanio: Dragon Kings and Thunder Gods: Rainmaking, Magic, and Ritual in Medieval Chinese Religion. Ann Arbor, Pennsylvania 2008 (Diss.).

5 For example F. C. Reiter: Basic Conditions of Taoist Thunder Magic. 道教雷法. Wiesbaden 2007 (AKM 61) and F. C. Reiter: “The Management of Nature: Convictions and Means of Daoist Thunder Magic (Daojia leifa).” In: F. C. Reiter (ed.): Purposes, Means and Convictions in Daoism. A Berlin Symposium. Wiesbaden 2007 a (AAS 29), pp. 183–200.

6 J. Snyder-Reinke: Dry Spells: State Rainmaking and Local Governance in Late Imperial China. Cambridge (Massachusetts). London 2009.

7 Atwell 2001, pp. 37–39 with Appendix D.

8 Atwell 2001, p. 36.

9 Atwell 2001, pp. 39–40.

10 Atwell 2001, p. 40.

11 Y. Ding: Monsoons over China. Dordrecht/Boston/London 1994, p. 298.

12 Atwell 2001, pp. 40–41.

13 Atwell 2001, p. 48.

14 Atwell 2001, pp. 42–43.

15 For the History of the Song (Song shi 宋史), compiled by the Mongolian Toghto (Tuo Tuo 脫脫) and staff in 1345, the edition of the Zhonghua shuju 中華書局 in Beijing of 1977 was used.

16 R. B. Marks: China: Its Environment and History. Lanham etc. 2012, pp. 20–21.

17 K. Zhu: “Zhongguo jin wuqian lai qihou bianqian de chubu yanjiu 中國近五千來氣候變遷的初步研究 [A Preliminary Study on the Climatic Fluctuations during the Last 5,000 Years in China].”In: Kaogu xuebao 1972,1, pp. 15–38, here pp. 23–24.

18 Zhu 1972, pp. 22–26; M. Domrös / G. Peng: The Climate of China. Berlin etc. 1988, pp. 132–133.

19 “Shang Tianzhu Linggan Guanyin si 上天竺靈感觀音寺.” In: Xianchun Lin'an zhi 咸淳臨安志 (1273), j. 80, p. 14b, l. 5. There was a remission of tax because of drought in 999 (“Zhaoling 詔令.” In: Xianchun Lin'an zhi, j. 40, p. 4b, l. 10, 10a-b).

20 “Shui 水”, shang 上, “Wuxing 五行”, j. 1, shang 上. In: Song shi 宋史, j. 61, p. 1326, l. 7

21 “Shui”, shang, “Wuxing”, j. 1, shang. In: Song shi, j. 61, p. 1327, l. 6.

22 Lu Yue 盧鉞: “Xianchun zhongxiu jing ji 咸淳重修井記.” In: Xianchun Lin'an zhi, j. 33, p. 8b, l. 1a; “Liujing 六井.” In: Xianchun Lin'an zhi, j. 33, p. 3a, l. 4; Su Shi 蘇軾: “Liujing ji 六井記.” In: Xianchun Lin'an zhi, j. 33, p. 7b, l. 1b.

23 “Junshi ji 郡事記”, xia 下.” In: Wanli Hangzhou fuzhi 萬曆杭州府志, j. 4 p. 11b, l. 6, refers to Xu Gangmu 續綱目 (for 1091); Chen Xuan 陳軒: “Shang Linggan Guanyin yuan zou 上靈感觀音院奏.” In: [Shi] Guangbin 釋廣賓 (comp., Ming 明): Hangzhou Shang Tianzhu jiangsi zhi 杭州上天竺講寺志 (ed. 1897, repr. Taiwan: Minwen shuju, 1980), j. 2, p. 1a, l. 7a-b (for 1095).

24 “Shui”, xia 下, “Wuxing”, j. 1, xia 下. In: Song shi, j. 62, p. 1347, l. 9

25 “Shui”, shang, “Wuxing”, j. 1, shang 上. In: Song shi, j. 61, p. 1330, l. 7–8 (for 1160), l. 10 (for 1162), p. 1331, l. 1 (for 1167), p. 1331, l. 13–15 (for 1176), p. 1335, l. 5–6 (for 1194).

26 “Shui”, shang, “Wuxing”, j. 1, shang. In: Song shi, j. 61, p. 1336, l. 8–10.

27 “Shui”, shang, “Wuxing”, j. 1, shang. In: Song shi, j. 61, p. 1336, l. 12–15 (for 1213, 1216), p. 1337, l. 7 (for 1223), “Mu 木”, “Wuxing”, j. 3. In: Song shi, j. 65, p. 1426 (1219), l. 6–9 (for 1216, 1218, 1219, 1223).

28 “Lizong ji 理宗紀”, j. 2. In: Song shi, j. 42, p. 820, l. 7

29 “Xihu 西湖.” In: Chunyou Lin'an zhi 淳祐臨安志 (1250), j. 10, p. 13b, l. 5; “Xihu 西 湖.” In: Xianchun Lin'an zhi, j. 32, p. 6 a, l. 10.

30 “Shui”, shang, “Wuxing”, j. 1, shang. In: Song shi, j. 61, p. 1338, l. 6.

31 M. Soymié: Sources et sourciers en Chine. Paris 1961 (Bulletin de la Maison Franco-Japonaise, N. S. 7,1), pp. 3–4.

32 R. des Rotours: “Le Culte de Cinq Dragons sous la Dynastie des T'ang (618–907).” In: Melanges de Sinologie offerts à Monsieur Paul Demiéville. 2 vols. Paris 1966 (Bibliothèque de l'Institut des Hautes Etudes chinoises 20), vol. 1, pp. 261–280, here p. 263; Soymié 1961, p. 39.

33 “Shangqing yufu wulei dafa yushu lingwen 上清玉府五雷大法玉樞靈文.” In: Daofa huiyuan 道法會元 (Da Ming Daozang jing 大明道藏經/ Zhengtong daozang 正統道藏, comp. 1444–1445, ed. Taibei 1977, no 1220), j. 56, p. 21a–b, translated by Reiter 2007, p. 93.

34 Abridged for “Sanskṛt”.

35 Des Rotours 1966, p. 263; Capitanio 2008, pp. 181–182.

36 Capitanio 2008, p. 149. Still during the Tang 唐 dynasty, the Buddhist concept of dragon kings (longwang 龍王) came to be incorporated into the Daoist rainmaking tradition leading to what might be termed a hybridization of ritual texts (Capitanio 2008, p. 233).

37 The “Great Cloud sūtra” was translated by Jñānagupta 闍那崛多 in 557–581 and again in 589–618. In 585 it was also translated by Narendrayaśas 那連提耶舍 as “Great Cloud Wheel sūtra for asking rain” (Dayun lun qingyu jing 大雲輪請雨經, T. no 991), and in the 8th century by Amoghavajra (Bukong jingang 不空金剛], 705–774) with the same title (T. no 989) (M. W. de Visser: The Dragon in China and Japan. Amsterdam 1913, p. 25; J. J. M. de Groot: Le Code du Mahāyāna en Chine: Son influence sur la vie monacale et sur le monde laïque. Amsterdam 1893 (Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam, Afd. Letterkunde 1,2), repr. Wiesbaden 1967, pp. 148–159; Capitanio 2008, p. 121). For more detail see de Visser 1913, pp. 26–39. It is interesting to note that during the Tang 唐 dynasty various adaptations from Buddhist rainmaking texts, especially the Great Cloud sūtra were adopted in Daoist rainmaking scriptures (Capitanio 2008, pp. 189–192).

38 T. no 901, translated by Capitanio 2008, pp. 102–104.

39 For further details of Qin Guan's travel with Su Shi see R. E. Strassberg (trans.): Inscribed Landscapes: Travel Writing from Imperial China. Berkeley/Los Angeles/Oxford 1994, pp. 199–201.

40 The more exact rendering would be “Upper Monastery on the India Mountain”. On this mountain there were a Middle and a Lower Monastery, too.

41 Situated west of Hangzhou's West Lake (also compare “Fenghuang ling 風篁嶺.” In: Chunyou Lin'an zhi 淳祐臨安志 (1250), j. 9, p. 8 a, l. 1–2; Xianchun Lin'an zhi, j. 28, p. 7b).

42 Qin Guan 秦觀, Huaihai ji 淮海集. Edited by Guji chubanshe 古籍出版社, Shanghai 2000, j. 38, p. 1222, 7 has “shi 是” instead of “dao 道”.

43 Qin Guan: “Longjing ji 龍井記.” In: Chunyou Lin'an zhi, j. 9, p. 9a, l. 10a-b; compare Qin Guan, Huaihai ji, j. 38, p. 1221, l. 13–15, p. 1222, l. 6–7; also compare the differing translation by Strassberg 1994, p. 201, 202.

44 Soymié 1961, pp. 17, 21–22, 25–26, 37–38; J. Kieschnick: The Impact of Buddhism on Chinese Material Culture. Princeton/Oxford 2003, p. 113 with fig. 7 on p. 114.

45 Soymié 1961, p. 37, pp. 1–2 (mentions the question of ground inspection, but does not go into it).

46 Soymié 1961, pp. 28–29.

47 Soymié 1961, pp. 31, 38.

48 “Longjing 龍井.” In: Xianchun Lin'an zhi, j. 37, p. 7 a, l. 3–4.

49 Also known by its original name of Hermitage for Reading Scriptures on the India [Mountain] (Tianzhu kanjing yuan 天竺看經院), situated in the mountains west of Hangzhou's WestLake.

50 Yuanjing 元靜 (1011–1091) who had been granted the title (hao 號) “Talented Debater” (Biancai 辯才) together with the Purple Robe (ziyi 紫衣) was one of the outstanding Tiantai 天台 monks in Hangzhou at his time. He was installed as abbot of the Upper Monastery on India Monastery (Shang Tianzhu si 上天竺寺) by Prefect Shen Gou 沈遘 (1028–1067, Prefect 1062–1064) in 1062. With his installation the monastery was turned over from the Chan teaching (Chan jiao 禪教) to the Tiantai teaching (Tiantai jiao 天台教) as Yuanjing 元靜 “asked (qing 請) the Court to change the teaching to Chan 禪. On this occasion the hermitage was bestowed (ci 賜) the name of ‘Hermitage of the Divinely Responding Guanyin’ (Linggan Guanyin yuan 靈感觀音院).” (Xianchun Lin'an zhi, j. 70, p. 12a, l. 9, j. 80, p. 15a, l. 2–3; D. B. Stevenson: “Protocols of Power: Tz'u-yün Tsun-shi (964–1032) and T'ien-t'ai Lay Buddhist Ritual in the Sung.” In: P. N. Gregory / D. A. Getz, Jr (eds): Buddhism in the Sung. Honolulu 1999, pp. 340–408, here p. 306; C. Huang, “Elite and Clergy in Northern Sung Hang-chou: A Convergence of Interest.” In: Gregory/ Getz 1999, pp. 295–339, here pp. 306–307.

51 Abbot Yuanjing 元靜 (1011–1091) was often visited by Su Shi 蘇軾 (1037–1101) during his term in Hangzhou 杭州 by boat and exchanged poems with him. Because of slander he had to give up his post as abbot after nearly seventeen years in 1079 only to be reinstalled later on (for further detail see B. Grant: Mount Lu Revisited: Buddhism in Life and Writing of Su Shi. Honolulu 1994, pp. 69–72).

52 Qin Guan 秦觀: “Longjing ji 龍井記.” In: Chunyou Lin'an zhi, j. 9, p. 9a, l. 10a-b; compare Qin Guan, Huaihai ji, j. 38, p. 1222, l. 12–13; also compare the differing translation by Strassberg 1994, p. 202.

53 Its former name “Hermitage for Reciting sutras as Retribution for the State (Baoguo kanjing yuan 報國看經院) was changed into “Hermitage for the Saints of Long Life” (Shousheng yuan 壽聖院) during the Xining 熙寧 era (1068–1078), shortly before Abbot Yuanjing 元靜 (1011–1091) moved there in 1079 for retirement (“Longjing yan'en yanqing yuan 龍井延恩衍慶院.” In: Xianchun Lin'an zhi, j. 80, p. 18 a, l. 1, 3).

54 Qin Guan 秦觀: “Longjing ji 龍井記.” In: Chunyou Lin'an zhi, j. 9, p. 9 a, l. 10b–p. 9b, l. 2b; compare Qin Guan, Huaihai ji, j. 38, p. 1222, l. 8–10; also compare the differing translation by Strassberg 1994, p. 202.

55 Soymié 1961, pp. 46–47, 48–49; for the Earth God see S. Ebner von Eschenbach: “Trees of Life and Trees of Death in China: The Magical Quality of Trees in a Deforested Country.” In: ZDMG 152 (2002), pp. 371–394.

56 C. O. Hucker: A Dictionary of Official Titles in Imperial China. Stanford, California 1985, no 17.

57 “Nan Gaofeng Longwang ci 南高峰龍王祠.” In: Xianchun Lin'an zhi, j. 71, p. 14b, l. 3; bomeng 鉢孟 is derived from Skt. pātra, the monk's begging bowl.

58 “Nan Gaofeng Longwang ci.” In: Xianchun Lin'an zhi, j. 71, p. 14b, l. 4–5.

59 Soymié 1961, p. 49.

60 Reiter 2007 a, p. 184; for the development of Thunder Magic (leifa 雷法 or wulei fa 五雷法) see Reiter 2007, pp. 2–4.

61 Reiter 2007 a, pp. 183–200.

62 Reiter 2007, p. 4.

63 For the canonical Buddhist texts, esp. the ritual text “sūtra of the mantra of the Supernatural Transformations of the Unerring Lasso [of Avalokiteśvara]” (Bukong luosuo shenbian zhenyan jing 不空羅索神變真言經, T. no 1092), translated by Bodhiruci (+ 727) containing instructions for rainmaking rituals addressed to bodhisattva Avalokiteśvara, the “Ritual Manual of the Practice of Yogic Method of the Superlative [Dhāraṇī] of the Buddha's Crown” (Zunsheng Fo dingxiu yujia fa guiyi 尊勝佛頂脩瑜伽法軌儀, T. no 973), translated by śubhākarasiṃha (Shanwuwei 善無畏, 637–735), and the “Altar Methods for Praying for Rain of the Great Cloud sūtra (Dayun jing qiyu tanfa 大雲經祈雨壇法, T. no 990, p. 492c, l. 22-p. 493a, l. 29) translated by Amoghavajra (Bukong jingang 不空 金剛, 705–774) see Capitanio 2008, pp. 101–123.

64 Capitanio 2008, pp. 147–148.

65 Capitanio 2008, pp. 132, 146–147.

66 D. Sutton: “Prefect Feng and the Yangzhou Drought of 1490: A Ming Social Crisis and the Rewards of Sincerity.” In: Minsu quyi 民俗曲藝 (Journal of Chinese Ritual, Theatre and Folkore) 143,3 (March 2004), pp. 19–48, here note 2 on p. 15.

67 “The Rituals (li 禮) for Requesting (qi 祈) and Praying (dao 禱): Generally, during droughts (han 旱) or heavy rains (lao 潦) the Prefect (Zhifu 知府) should leads his staff (liaoshu 僚屬) to attend (cong 從) the boundaries (fannie 藩臬) [of the prefectural city] [in order] to pray (dao) to the City God (Chenghuang 城隍). [….]. If [prayers] shall be more intense, it is everywhere to the multitude of spirits (qunshen 群神) that he should pray (dao). In order to pray (dao) [with the aid of] rituals (li 禮) with sacrificial animals (sheng 牲) or to reciprocate thanks (baoxie 報謝), he may also engage among the winged [Daoist priests] (yuliu 羽流), black-robed [Buddhist monks] or magicians (wuxi 巫覡) those who erect an altar (tan 壇) and pray (dao) to them (i. e. the spirits). That [prayers] are answered (yan 驗) or not, constantly happens by halves, but does not [correspond] to what [priests or monks] are instructed [by the Prefect].” (Wanli Hangzhou fuzhi, j. 52, p. 13b, l. 2–5). As in the Ming 明 dynasty there were no detailed guidelines for officials as to when and how perform the rituals, local administrators tended to mobilize Daoist, Buddhist, or shaman practitioners for rain prayers to the City God (Sutton 2004, p. 15). Nor were there any detailed liturgies for the prescribed annual rainmaking for Qing 清 local officials either (Snyder-Reinke 2009, pp. 67–68, 152).

68 Capitanio 2008, p. 148.

69 Before he became Prefect of Hangzhou, Su Shi had already been Vice Prefect of Hangzhou in 1071–1073.

70 For Su Shi's ci poetry compare H. Schmidt-Glintzer: Geschichte der chinesischen Literatur: Die 3000 jährige Entwicklung der poetischen, erzählenden und philosophischreligiösen Literatur Chinas von den Anfängen bis zur Gegenwart. Bern/München/Wien 1990, pp. 364–366. The poetic form of a ci sí was also used by Daoists when they in their function of spiritual officials “exposed a prayer” (touci 投詞) to memorialize to their spiritual emperor (“Shangqing yufu wulei dafa yushu lingwen 上清玉府五雷大法玉樞靈文.” In: Daofa huiyuan (Da Ming Daozang jing, no 1220), j. 56, p. 27a–b, translated by Reiter 2007, p. 100).

71 Compare “Longjing 龍井.” In: Xianchun Lin'an zhi, j. 37, p. 7a, l. 4.

72 Su Shi: “Qiyu longci zhuwen 祈雨龍柌祝文.” In: Su Shi wenji 蘇軾文集. Beijing 1992, j. 62, Qingci, p. 1914, l. 8–10.

73 Su Shi: “Daoyu Sheshen zhuwen 禱雨社神祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1916, l. 3–5.

74 Su Shi: “Qixue zhuwen 祈雪祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1932, l. 1–3.

75 A mountain (or hill) situated within the Hangzhou city wall.

76 Su Shi: “Qiyu Wushan zhuwen 祈雨吳山祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1914, l. 13 – p. 1915, l. 1.

77 For the Rain Master (Yushi 雨師), an anthropomorphized weather spirit see de Visser 1913, pp. 109, 111; also compare Capitanio 2008, pp. 57–60, 204, 234.

78 Su Shi: “Qiqing Yushi zhuwen 祈晴雨師祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1915, l. 5–9.

79 This also holds true for the Qing 清 dynasty as was revealed by Snyder-Reinke (2009, pp. 151, 155, 159–160).

80 Su Shi: “Daoyu Houji zhuwen 禱雨后稷祝文.” In: Su Shi wenji 蘇軾文集, j. 62, Qingci, p. 1916, l. 12–14.

81 Su Shi: “Daoyu Sheshen zhuwen 禱雨社神祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1916, l. 3–5.

82 Su Shi: “Qiqing Yushi zhuwen 祈晴雨師祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1915, l. 5–9.

83 Su Shi: “Qiqing Fengbo zhuwen 祈晴風伯祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1915, l. 2–4.

84 Su Shi: “Daoyu Houtu zhuwen 禱雨后土祝”. In: Su Shi wenji 蘇軾文集, j. 62, Qingci, p. 1916, l. 6–8.

85 Su Shi: “Daoyu Jishen zhuwen 禱雨稷神祝文.” In: Su Shi wenji 蘇軾文集, j. 62, Qingci, p. 1916, l. 9–11.

86 For the Daoist temples situated on Wu Mountain (Wushan 吳山) see Xianchun Lin'an zhi (Xianchun Lin'an zhi, j.22, p. 4b, l. 8–9, p. 5a, l. 1–2, j. 75, pp. 7b-8b.

87 For the balancing of yin 陰 and yang 陽 energies in Daoist rainmaking compare e. g. Capitanio 2008, p. 240.

88 The original name of this bodhisattva probably was Guangshiyin 光世音, translated from Skt. Abhalokaśvara, “Sound-Illuminator of the World” (C. Yü: Kuan-yin: The Chinese Transformation of Avalokiteśvara. New York 2001, p. 37, cites Zheng fahua jing 正法 華經 [T. no 263, p. 129 a], translated by Dharmarakṣa in 286).

89 From the 10th century onward Guanyin 觀音 was feminized as a white-robed woman. This feminization took place in texts, sutras, legends and miracle tales that were outside the canonical tradition as well as in visual representations in Hangzhou (Yü 2001, pp. 182–184). Legend has that Qian Liu 錢鏐 (851–932) dreamt of Guanyin as the patron deity of his future Kingdom of Wu Yue 吳越 (907–978) (Yü 2001, p. 182, refers to Hangzhou ShangTianzhu jiangsi zhi, p. 31).

90 B. ter Haar: “Buddhist-inspired Options: Aspects of Lay Religious Life in the Lower Yangzi from 1100 until 1340.” In: TP 87 (2001), pp. 92–152, here p. 108, cites Xianchun Lin'an zhi, j. 80, pp. 13 a-22 a and Zhipan 志磐, Fozu tongji 佛祖統紀. In: T. no 2035, pp. 424b, 425b, 427b, 432c.

91 He was member of the Pure Conduct Society (Jingxing she 淨行社), founded by the Buddhist monk Shengchang 省常 (959–1020) at Zhaoqing Monastery (Zhaoqing si 昭慶 寺) on West Lake (Huang 1999, p. 300).

92 Huang 1999, p. 305; Yü 2001, pp. 361–362, refers to Hangzhou Shang Tianzhu jiangsi zhi, j. 3, p. 40 (unfortunately the page number of this reference seems to be not correct); for the Brahma Heaven Monastery (Fantian si) see “Fantian si 梵天寺.” In: Xianchun Lin'an zhi, j. 76, p. 9b, l. 10 - p. 10 a, l. 2.

93 Hucker 1985, no 587,2.

94 The textual parallel in Hangzhou ShangTianzhu jiangsi zhi, j. 1, p. 5 a, l. 10b has the supplementary phrase “[…] he prayed (dao 禱) and offered sacrifices (wang 望) everywhere. When the drought (han 旱) had lasted for a long time […].”

95 The textual parallel in Hangzhou ShangTianzhu jiangsi zhi, j. 1, p. 5b, l. 1a has the supplementary phrase “[…] and led his fellow officials […]”.

96 The textual parallel in Hangzhou ShangTianzhu jiangsi zhi, j. 1, p. 5a, l. 10b has the supplementary phrase “[…] and within the boundaries [of the prefecture] rain poured down sufficiently.”

97 “Xinshi 信施”, “Song Zhang Quhua 宋張去華.” In: Hangzhou ShangTianzhu jiangsi zhi, j. 12, p. 4a, l. 1a-2b; also compare the textual parallel in Hangzhou ShangTianzhu jiangsi zhi, j. 1, p. 5a, l. 10a–p. 5b, l. 1b.

98 Hucker 1985, no 1785,2.

99 “Shang Tianzhu Linggan Guanyin si 上天竺靈感觀音寺.” In: Xianchun Lin'an zhi, j. 80, p. 14b, l. 5–6.

100 Su Shi 蘇軾: “Liujing ji 六井記.” In: Xianchun Lin'an zhi, j. 33, p. 7b, l. 3a.

101 jinshi 進士 1063; he served as Prefect of Hangzhou a second term in the years 1101–1102.

102 Historicizing name for Lin'an 臨安 prefecture.

103 The textual parallel “Bao Qinzhi (sic!) dai Chen Xuan zhuan Linggan Guanyin bei 鮑欽止代陳軒撰靈感觀音碑.” In: Xianchun Lin'an zhi, j. 80, p. 16b, l. 9a–p. 17a, l. 1a has “bei 卑” instead of “han 旱” (p. 16b, l. 9b).

104 Chen Xuan 陳軒: “Shang Linggan Guanyin yuan zou 上靈感觀音院奏.” In: Hangzhou Shang Tianzhu jiangsi zhi, j. 2, p. 1a, l. 6b-8b; textual parallels are to be found in “Bao Qinzhi (sic!) dai Chen Xuan zhuan Linggan Guanyin bei 鮑欽止代陳軒撰靈感觀音 碑.” In: Xianchun Lin'an zhi, j. 80, p. 16b, l. 9a–p. 17a, l. 1a and in “Song Bao Qinzheng dai Junshou Chen Xuan zhuan Linggan Guanyin bei 宋鮑欽正代郡守陳軒撰靈感觀音碑.” In: Hangzhou ShangTianzhu jiangsi zhi, j. 2, p. 3a, l. 1a–3a; compare the slightly differing translation by Huang 1999, pp. 309–310.

105 In the year 1126 there was more than one prefect who held office.

106 Location unknown.

107 “Shang Tianzhu Linggan Guanyin si 上天竺靈感觀音寺.” In: Xianchun Lin'an zhi, j. 80, p. 15b, l. 4–5.

108 Hangzhou Shang Tianzhu jiangsi zhi, j. 1, p. 5a, l. 4–p. 6a, l. 2b.

109 This invocation is also found in the monastic chronicle under the differing title “Song Junshou Su Xueshi Shi dao Tianzhu Dashi qiqing wen 宋郡守蘇學士軾禱天竺大士 祈晴文.” In: Hangzhou Shang Tianzhu jiangsi zhi, j. 2, p. 1b. l. 7–10.

110 Historicizing name for three parts of Lin'an 臨安 prefecture.

111 Here the monastic chronicle has the variant “shou it” instead of “ke 可” (Hangzhou Shang Tianzhu jiangsi zhi, j. 2, p. 1b, l. 10 b).

112 The monastic chronicle has the variant “ce 惻” (“pity”) instead of “shuai” 率 (Hangzhou Shang Tianzhu jiangsi zhi, j. 2, p. 1b, l. 10 b).

113 Su Shi: “Dao Guanyin qiqing zhuwen 禱觀音祈晴祝文.” In: Su Shi wenji, j. 62, Qingci, p. 1930, l. 9–12.

114 Still in the Qing 清 dynasty, displacement of people and ensuing loss of tax revenue were the consequences impending after drought and famine (Snyder-Reinke 2009, p. 151).

115 R. C. Egan: Word, Image, and Deed in the Life of Su Shi. Cambridge (Massachusetts) / London 1994 (Harvard-Yenching Institute Monograph Series 39), pp. 112, 114.

116 “Junshi ji, xia.” In: Wanli Hangzhou fuzhi 萬曆杭州府志, j. 4 p. 11b, l. 6, refers to Xu Gangmu 續綱目.

117 This invocation text is also found in the monastic chronicle under the differing title “You xieqing wen 又謝晴文.” In: Hangzhou Shang Tianzhu jiangsi zhi, j. 2, p. 2a. l. 1–2.

118 Su Shi: “Xie Guanyin qing zhuwen 謝觀音晴祝文.”In: Su Shi wenji, j. 62, Qingci, p. 1930, l. 13–p. 1931, l. 1.

119 Hangzhou's northwestern city gate.

120 Another name for the West Lake (Xihu 西湖).

121 Hucker 1985, no 17,2.

122 In 1167–1169 Zhou Cong 周淙 (c. 1115–1175) concurrently served as Prefect.

123 “Jiaze miao 嘉澤廟.” In: Xianchun Lin'an zhi, j. 71, p. 10b, l. 2–6.

124 Ancient name for Hangzhou's western Fengyu City Gate (Fengyu men 蘴豫門) (cf. Xianchun Lin'an zhi, j. 18, p. 4b.

125 An island in West Lake (“Huiling miao 會靈廟.” In: Xianchun Lin'an zhi, j. 71, p. 13b, l. 3b-4a).

126 This character is not printed clearly.

127 Variant writing of “Huiming si 慧明寺” (“Huiling miao 會靈廟.” In: Xianchun Lin'an zhi, j. 71, p. 13b, l. 5a).

128 “Huiling miao 會靈廟.” In: Xianchun Lin'an zhi, j. 71, p. 13a, l. 2–4.

129 Dates unknown.

130 “Heilongwang miao 黑龍王廟.” In: Xianchun Lin'an zhi, j. 73, p. 7a, l. 6–8.

131 “Longwang Huijimiao 龍王惠濟廟.” In: Xianchun Lin'an zhi, j. 71, p. 14a, l. 8–10.

132 “Shang Tianzhu Linggan Guanyin si 上天竺靈感觀音寺.” In: Xianchun Lin'an zhi, j. 80, p. 15a, l. 2–4. This happened with the installation of Yuanjing Biancai 元靜辯才 (1011–1091) as abbot in 1062.

133 Hucker 1985, no 1600.

134 Hucker 1985, no 6001.

135 Hucker 1985, no 1255.

136 Hucker 1985, no 1785,2.

137 “Shang Tianzhu Linggan Guanyin si 上天竺靈感觀音寺.” In: Xianchun Lin'an zhi, j. 80, p. 15a, l. 10–p. 15b, l. 3.

138 Hucker 1985, no 4175,4.

139 In 1167, heavy monsoon rains with inundations had occurred.

140 From Kuixing 奎星, the God of Literature.

141 “Shang Tianzhu Linggan Guanyin si 上天竺靈感觀音寺.” In: Xianchun Lin'an zhi, j. 80, p. 15b, l. 7–p. 16a, l. 2.

142 Emperor Xiaozong 孝宗: “Shang Tianzhu Dashi zan 上天竺達士贊.” In: Xianchun Lin'an zhi, j. 42, j. 13b, l. 9–14a, l. 1.

143 “Shang Tianzhu Linggan Guanyin si 上天竺靈感觀音寺.” In: Xianchun Lin'an zhi, j. 80, p. 15b, l. 5–7.

144 “Shang Tianzhu Linggan Guanyin si.” In: Xianchun Lin'an zhi, j. 80, p. 16a, l. 2–4.