Introduction to Shōjin-Ryōri (Buddhist Vegetarian Cuisine)
Shōjin-Ryōri (精進料理) is a form of Japanese cuisine that is closely linked to Buddhism, particularly Zen (禅). Shōjin-Ryōri is often referred to as vegetarian temple cuisine.
Shōjin-ryōri is an important part of the culinary heritage of Washoku: it combines respect for all living beings with sophisticated cooking techniques and an aesthetic based on simplicity and mindfulness.
In the context of the many facets of Washoku – such as Honzen cuisine, Kaiseki cuisine or Cha-Kaiseki – Shōjin-Ryōri plays a special role, as it reflects the spiritual core of Mahayana Buddhism.
The only case where Japanese cuisine is clearly vegetarian
From a historical perspective, Shōjin cuisine The most important and well-known style of cuisine in Japan, which consistently avoids meat and fish. It is closely linked to Zen Buddhism and was initially only practiced in temples, but was later adopted by wider society.
In a Buddhist context, the term „shōjin“ (精進) means „to abstain“ (from meat, for example) and at the same time to train the mind by eating consciously and mindfully.
However, shōjin-ryōri is more than just „vegetarian food.“ It is based on the Buddhist precept of not killing any living thing (sesshō, 殺生) and not stimulating „bonnō“ (passions and desires that torment the mind, 煩悩).
Apart from this traditionally Buddhist style, the Japanese cuisine in general as omnivorous – from home cooking to upscale menus (such as Kaiseki). This means that it is usually based on a mixture of plant and animal ingredients (fish, meat, seafood, eggs and – less commonly – dairy products).
So you could say that shōjin-ryōri is the classic and only clearly defined vegetarian cuisine style Japan's, while the majority of today's Japanese dishes are still omnivorous.
(There are also fucha-ryōri and several other, mostly Buddhist-influenced variants, but these are either closely based on shōjin-ryōri or are specific regional forms.)
Historical background
The beginnings in Japan
Shōjin-Ryōri came to Japan in the late Heian and Kamakura periods via the Zen monks Eisai (栄西) and Dōgen (道元). Both had studied in the Song Dynasty (宋) and brought Zen teachings, as well as vegetarian practices, to Japan. Eisai is also considered the monk who promoted tea cultivation, the origin of today's Japanese tea.
As early as 1237, Dōgen laid the foundation for the spiritual significance of food preparation with his work „Tenzo Kyōkun“ (典座教訓). Every activity in the kitchen is regarded as an act of devotion, illustrating that this is much more than just a cookbook.
Development during the Heian and Kamakura periods
The precursors to vegetarian cuisine already existed in the Heian period (794–1185), but it was often mildly seasoned and salted individually as needed. This cuisine was not strictly meat-free, as fish and poultry were still tolerated to some extent. It was not until the Kamakura period (1185–1333) that the strict Shōjin-Ryōri developed: dishes were seasoned more consciously, which refined the art of cooking as a whole. This refinement had a far-reaching influence on Japanese cuisine as a whole, establishing new flavor nuances and preparation techniques.
Prevalence in Muromachi and samurai society
Shōjin-ryōri was originally the diet of Zen monks, but during the Muromachi period (1336–1573) it also became popular among samurai. The war-weary warriors appreciated the salty taste and invigorating effect of certain dishes. Over time, shōjin-ryōri eventually found its way into the food culture of the ordinary urban population.
In addition, the principle developed „Mottainai“ (もったいない), i.e. the desire not to waste food. This attitude was particularly cultivated in temples and served to treat all ingredients with the utmost care.
Special ingredients and typical dishes
Abstaining from meat, fish, and „gokun“ (五葷)
Shōjin-ryōri avoids meat and fish, as well as strong-smelling vegetables (gokun, 五葷). These include garlic, chives, leeks, rakkyo (shallots), and wild leeks. According to Buddhist teachings, they stimulate desire and anger and are therefore avoided.
Depending on the Buddhist school, this prohibition can go even further, for example by also avoiding potatoes or onions in order not to interrupt the life cycle of the plant.
Staple foods and supplementation with soy
Since shōjin-ryōri does not use animal proteins, it relies heavily on grains, nuts, seeds, seaweed, legumes, and fruits (shōjin mono, 精進物). To meet nutritional requirements, chefs frequently use soy products such as natto, tofu, and abura-age (fried tofu pockets).
- nattoOriginally from China (during the Northern Wei Dynasty, 北魏), it was brought to Japan and further developed within Zen temple cuisine.
- tofu: Originated around 200 BC during the Han Dynasty (漢) and became the main source of protein for vegetarian temple cuisine in Japan via Song Dynasty Buddhism.
Wheat products and oil use
A special feature of shōjin-ryōri is pasta made from wheat flour. Somen (素麺), baozi (包子, stuffed steamed buns), suiton (水団, flour dumplings in soup), manjū (饅頭, sweet buns), and fu (麩, wheat gluten) are typical examples. The spread of wheat as a crop (grown as a secondary crop in rice fields) from the Kamakura period onwards promoted this development.
- ManjyūThe word actually comes from a Chinese dish with meat filling (mantou), but Zen monks replaced the meat with red bean paste (azuki) and adapted the recipe.
- Tempura and oilWhile fried dishes made with sesame oil were rare in the past, the technique became increasingly popular during the Azuchi-Momoyama period (late 16th century).
Goma (sesame) as a key ingredient
Sesame (goma) was valued in China as a remedy and offers a wide range of nutrients. This is used to make the famous Sesame tofu (胡麻豆腐), a type of „sesame kuzu pudding“ developed on Mount Kōyasan (高野山). Fresh sesame seeds are ground, mixed with Yoshino kuzu, and steamed to form a pudding-like mixture. Sesame oil is also used for frying and deep-frying.
Sesame also often plays a role in the so-called „Santoku“ (三徳) – three virtues in handling food (preparation, cooking, serving). Sesame oil can be used to achieve a delicate flavor without using animal fats.
In addition, tofu is served in many forms: besides abura-age, koya dōfu (dried tofu) and yuba (soy milk skin) are also used, the latter being particularly popular in Kyoto.
Modoki-Ryōri (もどき料理) – the art of imitation
Another special feature of Japanese shōjin cuisine is what is known as „modoki-ryōri,“ dishes that imitate the taste and consistency of meat or fish in order to add variety to meals.
- Ganmodoki (ganmodoki): Mashed tofu with vegetables such as carrots and burdock, deep-fried in oil, reminiscent of goose meat („gan“).
- Unagi-Modoki (eel substitute)Made from grated Yamatoimo (大和芋), burdock root, momen tofu, and potato starch, wrapped in nori and baked with sauce, so that it resembles grilled eel.
• Konnyaku can also be cut into thin slices and used as Sashimi-Serve as a substitute, or shiitake mushrooms resemble abalone in texture and appearance.
Many monks or cooks use their creativity here to Dashi-Creating alternatives. In addition to shiitake and kombu, roasted soybeans or azuki beans can be used to make broth, creating purely vegan options.
Rules and etiquette in shōjin-ryōri
Everything is part of Buddhist practice
In Buddhism, every action related to food preparation, consumption, and disposal is part of the training.
Dōgen, the founder of Sōtō-shū (曹洞宗), wrote the work „Tenzo Kyōkun“ (典座教訓) about the attitude of a person responsible for the kitchen (Tenzo).
The central principles are:
- Mindful use of ingredients (don't waste anything)
- Keep things tidy and take care of utensils
- Cooking from the perspective of the diners
- Demonstrate commitment and creativity
- Pay attention to San-shin (三心, Three Spirits or Three Hearts):
- Kishin (joyful mind)Cooking for others with joy.
- Rōshin (old heart): Showing parental care, like a father or mother would for their child.
- Daishin (大心): Remain generous and balanced, like a mountain or an ocean.
Five cooking methods, six flavors, and five colors
Dōgen named five basic methods of preparation: raw, boiled, roasted, fried, and steamed.
The seasoning should be based on „six flavors“: bitter, sour, sweet, spicy, salty, and „light“ (to emphasize the natural flavor).
In addition, five colors (red, white, green, yellow, black) should always be represented in the dishes.
Some temples also define Go dai (五大) – the five elements of earth, water, fire, wind, and sky – and try to choose ingredients that represent these elements.
eating rituals
• When eating, put your chopsticks down briefly when you put food in your mouth and avoid making loud noises. This promotes mindfulness.
• Sit upright, hold bowls with both hands, and be mindful to handle the dishes respectfully.
• After eating, pour hot water or tea into the bowl to soak up any leftovers and avoid wasting anything.
Shōjin-Ryōri in the present day
With the spread of Buddhism, shōjin-ryōri spread from Zen temples into society and was eventually accepted by the general public.
- Modern trends and healthToday, you can find chic shōjin restaurants all over Japan offering low-calorie, protein-rich dishes. This trend appeals to many health-conscious people.
- International recognition: With vegetarian and vegan diets becoming more popular worldwide, shōjin-ryōri has gained international attention. One shōjin chef even made it onto the Plant Forward Global 50 list, highlighting the growing importance of this style of cooking.
Sake and mirin continue to play an important role in the preparation process, as both add extra depth to the dish without compromising its vegetarian nature.
Popular example: Kenchinjiru
A soup combining tofu, konnyaku, various root vegetables, mushrooms, abura-age, and dashi into a nutritious whole. Seasoned with soy sauce, mirin, and sake, it exemplifies how shōjin-ryōri need not compromise on flavor or nutrients. This soup was a permanent fixture on our menu at Restaurant sansaro from 2022 to the end of 2023.
Conclusion: A mindful legacy
Shōjin-Ryōri means not only abstaining from meat and fish, but also adopting a mindful approach to cooking and eating. The dishes honor the life of the ingredients and are an expression of respect and gratitude. Whether traditional in Zen temples or modern in trendy metropolitan restaurants, shōjin-ryōri offers an opportunity to rethink one's relationship with food while gaining a deep insight into Japan's spiritual and cultural heritage.
Emphasizing the seasons is just as important as using fresh regional products—cooling ingredients such as cucumbers in summer, sweet potatoes in fall, warming root vegetables in winter, and young mountain vegetables (sansai) in spring.
Apart from shōjin-ryōri, however, Japanese cuisine in general is consistently omnivorous, i.e., it tends to use fish, meat, and seafood quite frequently.
Sources and further links
• SOTO-Kinki: www.soto-kinki.net/dish/
• Zuitei: tamaplaza-washoku-zuitei.com/blog/2020/04/27/433/
• Japanese and Japanese culture: japanese.hix05.com/Folklore/Food/food09.shojin.html
• Fuji Oil: www.fujioil.co.jp/healthy_soy/history/06/index.html
• Kuishinbo Samurai: www.kuisinbosamurai.com/bimikiko/history/shojinryori.html
• Sarai: serai.jp/gourmet/1063901
• Hitosara: magazine.hitosara.com/article/668/
• sirudaijin.com: history.kaisetsuvoice.com/Kamakura24.html
• Santatsu: san-tatsu.jp/articles/132814/
https://www.jalan.net/news/article/556405/
