Buddhist cuisine

Buddhist vegetarian cuisine
A vegetarian restaurant in Taipei, Taiwan serving Buddhist cuisine in buffet style
Chinese name
Traditional Chinese	齋菜
Simplified Chinese	斋菜
Transcriptions Standard Mandarin Hanyu Pinyin zhāi cài Wu Romanization [tsa tsɛ] Yue: Cantonese Jyutping zaai1coi3 Southern Min Hokkien POJ che-chhài
Vietnamese name
Vietnamese alphabet	đồ chay
Chữ Nôm	塗齋
Korean name
Hangul	사찰음식
Hanja	寺刹飮食
Transcriptions Revised Romanization sachal eumsik McCune–Reischauer sach'al ŭmsik
Japanese name
Kanji	精進料理
Kana	しょうじんりょうり
Transcriptions Revised Hepburn shōjin ryōri Kunrei-shiki syôzin ryôri
Filipino name
Tagalog	Lutuing Budista
Khmer name
Khmer	ម្ហូបព្រះពុទ្ធសាសនា

Buddhist cuisine is an Asian cuisine that is followed by monks and many believers from areas historically influenced by Mahayana Buddhism. It is vegetarian or vegan, and it is based on the Dharmic concept of ahimsa (non-violence). Vegetarianism is common in other Dharmic faiths such as Hinduism, Jainism and Sikhism, as well as East Asian religions like Taoism. While monks, nuns and a minority of believers are vegetarian year-round, many believers follow the Buddhist vegetarian diet for celebrations.

Buddhists believe that cooking is seen as a spiritual practice that produces the nourishment which the body needs to work hard and meditate. The origin of "Buddhist food" as a distinct sub-style of cuisine is tied to monasteries, where one member of the community would have the duty of being the head cook and supplying meals that paid respect to the strictures of Buddhist precepts. Temples that were open to visitors from the general public might also serve meals to them and a few temples effectively run functioning restaurants on the premises. In Japan, this culinary custom, recognized as shōjin ryōri (精進料理) or devotion cuisine, is commonly offered at numerous temples, notably in Kyoto. This centuries-old culinary tradition, primarily associated with religious contexts, is seldom encountered beyond places like temples, religious festivals, and funerals. A more recent version, more Chinese in style, is prepared by the Ōbaku school of zen, and known as fucha ryōri (普茶料理); this is served at the head temple of Manpuku-ji, as well as various subtemples. In modern times, commercial restaurants have also latched on to the style, catering both to practicing and non-practicing lay people.

Philosophies governing food

Vegetarianism

Main article: Buddhist vegetarianism

Most of the dishes considered to be uniquely Buddhist are vegetarian, but not all Buddhist traditions require vegetarianism of lay followers or clergy. Vegetarian eating is primarily associated with the East and Southeast Asian tradition in China, Vietnam, Japan, and Korea where it is commonly practiced by clergy and may be observed by laity on holidays or as a devotional practice.

In the Mahayana tradition, several sutras of the Mahayana canon contain explicit prohibitions against consuming meat, including sections of the Lankavatara Sutra and Surangama Sutra. The monastic community in Chinese Buddhism, Vietnamese Buddhism and most of Korean Buddhism strictly adhere to vegetarianism.

Theravada Buddhist monks and nuns consume food by gathering alms themselves, and generally must eat whatever foods are offered to them, including meat. The exception to this alms rule is when monks and nuns have seen, heard or known that animal(s) have been specifically killed to feed the alms-seeker, in which case consumption of such meat would be karmically negative, as well as meat from certain animals, such as dogs and snakes, that were regarded as impure in ancient India. The same restriction is also followed by some lay Buddhists and is known as the consumption of "triply clean meat" (三净肉). The Pāli Scriptures also indicated that Lord Buddha refusing a proposal by his traitor disciple Devadatta to mandate vegetarianism in the monastic precepts.

Tibetan Buddhism has long accepted that the practical difficulties in obtaining vegetables and grains within most of Tibet make it impossible to insist upon vegetarianism; however, many leading Tibetan Buddhist teachers agree upon the great worth of practicing vegetarianism whenever and wherever possible, such as Chatral Rinpoche, a lifelong advocate of vegetarianism who famously released large numbers of fish caught for food back into the ocean once a year, and who wrote about the practice of saving lives.

Both Mahayana and Theravada Buddhists consider that one may practice vegetarianism as part of cultivating Bodhisattvas's paramita.

Other restrictions

Shōjin-ryōri served at Mount Koya, Japan

In addition to the ban on garlic, practically all Mahayana monastics in China, Korea, Vietnam and Japan specifically avoid eating strong-smelling plants, traditionally asafoetida, shallot, mountain leek and Chinese onion, which together with garlic are referred to as wǔ hūn (五葷, or 'Five Acrid and Strong-smelling Vegetables') or wǔ xīn (五辛 or 'Five Spices') as they tend to excite senses. This is based on teachings found in the Brahmajala Sutra, the Surangama Sutra and the Lankavatara Sutra. In modern times this rule is often interpreted to include other vegetables of the onion genus, as well as coriander. The origin of this additional restriction is from the Indic region and can still be found among some believers of Hinduism and Jainism.

The consumption of non-vegetarian food by strict Buddhists is also subject to various restrictions. As well as the aforementioned "triply clean meat" rule followed by Theravada monks, nuns, and some lay Buddhists, many Chinese Buddhists avoid the consumption of beef, large animals, and exotic species. Some Buddhists abstain from eating offal (organ meat), known as xiàshui (下水).

Alcohol and other drugs are also avoided by many Buddhists because of their effects on the mind and "mindfulness". It is part of the Five Precepts which dictate that one is not to "not to take any substance that will cloud the mind." Caffeinated drinks may sometimes be included under this restriction.

Simple and natural

In theory and practice, many regional styles of cooking may be adapted to be "Buddhist" as long as the cook, with the above restrictions in mind, prepares the food, generally in simple preparations, with expert attention to its quality, wholesomeness and flavor. Often working on a tight budget, the monastery cook would have to make the most of whatever ingredients were available.

In Tenzo kyokun ("Instructions for the Zen Cook"), Soto Zen founder Eihei Dogen wrote:

In preparing food, it is essential to be sincere and to respect each ingredient regardless of how coarse or fine it is. (...) A rich buttery soup is not better as such than a broth of wild herbs. In handling and preparing wild herbs, do so as you would the ingredients for a rich feast, wholeheartedly, sincerely, clearly. When you serve the monastic assembly, they and you should taste only the flavour of the Ocean of Reality, the Ocean of unobscured Awake Awareness, not whether or not the soup is creamy or made only of wild herbs. In nourishing the seeds of living in the Way, rich food and wild grass are not separate.

Ingredients

Vegetarian dishes at a Buddhist restaurant in Ho Chi Minh city

Following its dominant status in most parts of East Asia where Buddhism is most practiced, rice features heavily as a staple in the Buddhist meal, especially in the form of rice porridge or congee as the usual morning meal. Noodles and other grains may often be served as well. Vegetables of all sorts are generally either stir-fried or cooked in vegetarian broth with seasonings and may be eaten with various sauces. Onions and garlic are usually avoided as consumption of these is thought to increase undesirable emotions such as anger or sexual desire. Traditionally, eggs and dairy are not permitted. Seasonings will be informed by whatever is common in the local region; for example, soy sauce and vegan dashi figure strongly in Japanese monastery food while Thai curry and tương (as a vegetarian replacement for fish sauce) may be prominent in Southeast Asia. Sweets and desserts are not often consumed, but are permitted in moderation and may be served at special occasions, such as in the context of a tea ceremony in the Zen tradition.

Buddhist vegetarian chefs have become extremely creative in imitating meat using prepared wheat gluten, also known as seitan, kao fu (烤麸) or wheat meat, soy (such as tofu or tempeh), agar, konnyaku and other plant products. Some of their recipes are the oldest and most-refined meat analogues in the world. Soy and wheat gluten are very versatile materials, because they can be manufactured into various shapes and textures, and they absorb flavorings (including, but not limited to, meat-like flavorings), while having very little flavor of their own. With the proper seasonings, they can mimic various kinds of meat quite closely.

Some of these Buddhist vegetarian chefs are in the many monasteries and temples which serve allium-free and mock-meat (also known as 'meat analogues') dishes to the monks and visitors (including non-Buddhists who often stay for a few hours or days, to Buddhists who are not monks, but staying overnight for anywhere up to weeks or months). Many Buddhist restaurants also serve vegetarian, vegan, non-alcoholic or allium-free dishes.

Some Buddhists eat vegetarian on the 1st and 15th of the lunar calendar (lenten days), on Chinese New Year eve, and on saint and ancestral holy days. To cater to this type of customer, as well as full-time vegetarians, the menu of a Buddhist vegetarian restaurant usually shows no difference from a typical Chinese or East Asian restaurant, except that in recipes originally made to contain meat, a soy chicken substitute might be served instead.

Variations by sect or region

According to cookbooks published in English, formal monastery meals in the Zen tradition generally follow a pattern of "three bowls" in descending size. The first and largest bowl is a grain-based dish such as rice, noodles or congee; the second contains the protein dish which is often some form of stew or soup; the third and smallest bowl is a vegetable dish or a salad.

History

The earliest surviving written accounts of Buddhism are the Edicts written by King Ashoka, a well-known Buddhist king who propagated Buddhism throughout Asia, and is honored by both Theravada and Mahayana schools of Buddhism. The authority of the Edicts of Ashoka as a historical record is suggested by the mention of numerous topics omitted as well as corroboration of numerous accounts found in the Theravada and Mahayana Tripitakas written down centuries later.

Asoka Rock Edict 1, dated to c. 257 BCE, mentions the prohibition of animal sacrifices in Ashoka's Maurya Empire as well as his commitment to vegetarianism; however, whether the Sangha was vegetarian in part or in whole is unclear from these edicts. However, Ashoka's personal commitment to, and advocating of, vegetarianism suggests Early Buddhism (at the very least for the layperson) most likely already had a vegetarian tradition (the details of what that entailed besides not killing animals and eating their flesh were not mentioned, and therefore are unknown).

See also

• Buddha's delight
• Buddhist ethics
• Buddhist vegetarianism
• Cultural elements of Buddhism
• Index of Buddhism-related articles
• List of diets
• Secular Buddhism
• Vegetarian cuisine
• Vegetarianism and religion
• Korean temple cuisine
• Kaiseki

External links

• Shabkar.org: Vegetarianism as a way of life for Buddhists
• Shojin Ryori: Vegetarian Cooking
• Tantras on Buddhist food
• Sutras on vegetarianism
• Return To The Middle Kingdom: Chinese Vegetarian Eating in East Asia
• Toshio Tanahashi
• vegetarian-china.info
• Daigo: a MICHELIN Guide Restaurant