法苑珠林 36.53

36.53

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.'