法苑珠林 36.53

36.53

又日雲經云。香烟不盡放地得越棄罪。盡五百歲墮糞屎地獄。何以故。由放恣心故。又夜問經云。莊嚴供養具。以口吹去灰者。墮優鉢羅地獄。傍報作風神王。又要用最經云。鼻嗅香者。由減香氣無其福德。正報墮波頭摩地獄。未來世鼻根無香味。又曰。供養經云。供養時香不合閉者。墮黑糞屎地獄。盡其半劫受罪得無信慧報。何以故。由起下氣坌香故（右三經雖無目錄並感神教故別疏記也）又三千威儀云。燒香著佛前有三事。一易中故香。二當自出香。三當布與人。具香鑪有三事。一當先倒去故灰拾取中香聚一面。二當拭令淨乃著火還取故香著中。三火著時熾然不得吹令炭滅。

Furthermore, the Riguang jing states: 'If incense smoke has not ended and it is placed on the ground, one incurs the offense of duṣkṛta, and for a full five hundred years falls into the Dung and Excrement Hell. Why is this? Because of an indulgent mind.' Furthermore, the Yewen jing states: 'Adorning the utensils of offering, if one blows away the ashes with one's mouth, one falls into the Utpala Hell; as a secondary retribution, one becomes a wind-spirit king.' Furthermore, the Yaoyongzui jing states: 'One who smells incense with the nose, because of reducing the scent, has no merit, and as primary retribution falls into the Padma Hell; in future lives, the nose faculty lacks the perception of scent.' It also says: 'The Gongyang jing states: "When making offerings, if the incense [censer] is not covered, one falls into the Black Dung and Excrement Hell, suffering retribution for half a kalpa, receiving the result of lacking faith and wisdom. Why is this? Because downward breath rises to foul the incense."' (Although the above three sūtras are not in the catalogue, because they are inspired divine teachings, they are specially noted.) Furthermore, the Sanqian weiyi states: 'Burning incense before the Buddha involves three things: first, change the old incense inside; second, bring out the incense oneself; third, distribute it to others. Preparing the censer involves three things: first, pour out the old ashes beforehand, collect the half-burned incense, and gather it to one side; second, wipe it clean, then add fire, and put the old incense back inside; third, when the fire is lit and blazing, one must not blow on it to extinguish the coals.'