菩薩戒品第二
文殊師利白佛言：「世尊！我今欲問世尊勝語世間菩薩戒，願為我說，我當諦聽。」
佛告文殊師利：「我今當說，汝善諦聽。不殺眾生、不盜他財物、不非梵行、不起妄語、不飲酒，如是當憶。不歌舞倡伎、不著花香持天冠等、不坐臥高廣大床、不過中食。若行此事，不成就三乘。何以故？以有犯故。髮長二指當剃，或二月日若短而剃，是無學菩薩：若過二指，亦是無學菩薩。爪不得長得如一䵃麥。何以故？為搔癢故。若如此者，是分別菩薩。
The Buddha addressed Manjushri, "I shall now explain, and you should listen attentively. Do not kill living beings, do not steal others' property, do not engage in impure conduct, do not speak falsehoods, and do not consume intoxicants—keep these in mind. Do not indulge in singing, dancing, or entertainment, do not adorn yourself with flowers, perfumes, or ornate crowns, do not use high or wide beds for sitting or lying, and do not eat after midday. If one practices these, one will not attain the three vehicles. Why? Because there is transgression. Hair should be trimmed when it grows to two finger-widths in length, or it may be cut shorter within two months—this is the practice of a non-learning bodhisattva. If it exceeds two finger-widths, that too is the practice of a non-learning bodhisattva. Nails should not grow longer than a grain of barley. Why? To avoid scratching. One who follows this is a discerning bodhisattva."
「為供養佛、法、僧，并般若波羅蜜及父母兄弟，得畜財物。為起寺舍、為造像、為布施，若有此因緣，得受金銀財物，無有罪過。若食摶當如鷄卵大，正食時，無因緣不得看他，是分別菩薩。
For the purpose of making offerings to the Buddha, the Dharma, and the Sangha, as well as for the Perfection of Wisdom, and for one's parents and siblings, it is permissible to accumulate material possessions. For building monasteries, creating images, and for charitable giving—if there is such a cause—it is acceptable to receive gold, silver, and other valuables, and there is no fault in doing so.
When eating, the portion should be about the size of a chicken's egg. While eating properly, one should not look at others without reason—this is the discernment of a Bodhisattva.
「不得賣、買，受他施物不得貨賣，若施至億萬，亦皆應受。何以故？有因緣故。
「不以自身作惡，亦不教他。不得為利養故，讚歎他人。若為己殺，不得噉。若肉如材木、已自腐爛，欲食得食。文殊師利！若欲噉肉者，當說此呪：
Do not commit evil yourself, nor encourage others to do so. Do not praise others for the sake of personal gain. If an animal was killed for your sake, you must not eat its flesh. If the meat is like rotten wood, already decayed on its own, and you wish to eat it, you may do so. Manjushri! If you wish to eat meat, you should recite this mantra:
「『多姪咃(此言如是)阿捺摩阿捺摩(此言無我無我)阿視婆多阿視婆多(此言無壽命無壽命)那舍那舍(此言失失)陀呵陀呵(此言燒燒)婆弗婆弗(此言破破)僧柯慄多弭(此言有為)莎呵(此言除殺去)』
「此呪三說乃得噉肉。飯亦不應食。何以故？若無思惟，飯不應食。故何況當噉肉？」
爾時文殊師利復白佛言：「世尊！若得食肉者，《象龜經》、《大雲經》、《指鬘經》、《楞伽經》等諸經，何故悉斷？」
佛告文殊師利：「如深廣江，不見彼岸，若無因緣，則不得渡。若有因緣，汝當渡不？」
文殊師利白佛言：「世尊！我當渡，我當渡，或以船、或以筏、或以餘物。」
佛復告文殊師利：「以眾生無慈悲力，懷殺害意，為此因緣故斷食肉。文殊師利！有眾生樂糞掃衣，我說糞掃衣；如是乞食，樹下坐、露地坐、阿蘭若塚間，一食過時不食，遇得住處三衣等，為教化彼，我說頭陀。如是，文殊師利！若眾生有殺害心，為彼心故，當生無數罪過，是故我斷肉。若能不懷害心、大慈悲心，為教化一切眾生故，無有過罪。
「不得噉蒜。若有因緣得噉，若合藥治病則得用。
「不得飲酒。若合藥醫師所說多藥相和，少酒多藥得用。
「不得服油及塗身等，若有因緣得用，得用乳酪、生酥、熟酥、醍醐，我先噉乳糜，為風痰冷故。」
佛說此祇夜：
「若身覆是善， 心口覆亦然，
一切處所覆， 菩薩所應行。」
佛告文殊師利：「有三十五大供養，是菩薩摩訶薩應知。然燈、燒香、塗身，塗地香、末香、袈裟及繖；若龍子幡并諸餘幡，螺鼓、大鼓、鈴盤，舞歌以臥具，或三節鼓、腰鼓、節鼓并及截鼓；曼陀羅花持地灑地，貫花懸繒：飯、水、漿飲可食、可噉，及以可味香和檳榔、楊枝、浴香，并及澡豆，此謂大供養。」
佛告文殊師利：「有二十六邪見，是菩薩摩訶薩應離。殺馬祠火、殺人祠火；一時射四方，殺馬四千頭，去除五藏，內以七寶施婆羅門；殺人內寶亦如是。箭射四方，齊箭至處，布滿七寶施婆羅門；走馬四方，窮其所至，布以七寶施婆羅門；隨此箭馬所極之處，滿中眾生皆悉殺害，聚積雜物一切燒盡，一切天神悉皆當禮，一切林樹悉皆當禮，一切山神悉皆當禮，古昔居處悉皆當禮，諸有大樹悉皆當禮，諸雜神像悉皆當禮。摩醯首羅、毘紐拘摩勒、梵天、閻羅王、龍毘沙門、因陀羅酒、天女割多、耶尼獨伽、舌陀遮文持、優摩羅，與邪見相似，是等可捨，不應禮拜。文殊師利！我不說此以為功德。」
佛說此祇夜：
「如上二十六， 悉是邪歸依，
非勝非安隱， 不得脫眾苦。
若依佛法僧， 及以四聖諦，
勝安隱歸依， 一切苦解脫。
「彼先邪見相傳，說此功德：殺馬功德、殺人功德、射方功德、走馬功德、殺一切眾生功德，實非功德。若生一念慈悲心，功德廣大不可思議。文殊師利！此是菩薩所行。」
爾時文殊師利白佛言：「世尊！我欲問如來、應供、正遍知，未來諸菩薩諸行。如來若許我，今當問。」
佛告文殊師利：「隨意所問。」
文殊師利白佛言：「四眾於何時中不得作聲？或身、口、木、石及諸餘聲。」
佛告文殊師利：「於六時不得，禮佛時、聽法時、眾和合時、乞食時、正食時、大小便時。」
文殊師利白佛：「何故於是時不得作聲？」
佛告文殊師利：「於是時有諸天來，彼諸天常清淨心、無染心、空心、隨波羅蜜心、觀佛法心，以彼聲故，令心不定。以不定故，悉皆還去。以諸天去故，諸惡鬼來，作不饒益、不安隱事。彼人於此，生諸災患，人民飢餓，更相侵犯。是故文殊師利！應寂靜禮佛、應供、正遍知。」
佛說此祇夜：
「不作身口聲， 木石餘音聲，
寂靜禮佛者， 如來所讚歎。」