Explaining Modern Philosophy via the Three Truths of Mahayana Buddhism: The OS Shell, Kernel, and the Concepts of Ke (Provisional), Ku (Emptiness), and Chu (The Middle)

 

Explaining Modern Philosophy via the Three Truths of Mahayana Buddhism: The OS Shell, Kernel, and the Concepts of Ke (Provisional), Ku (Emptiness), and Chu (The Middle)

~The Three Truths are the "OS of Worldview," and this OS operates through the simultaneous execution of Ku (Kernel) and Ke (Shell)~

Explaining Modern Philosophy and Mahayana Buddhism using Computers and the Brain

The "Three Truths" doctrine (San-tai) of Mahayana Buddhism can be seen as a highly refined version of modern philosophy. While the Three Truths doctrine is older, modern philosophy has only been refined for about 100 years, whereas Mahayana Buddhism has undergone about 2,000 years of refinement. Consequently, the ancient Three Truths of Mahayana Buddhism have become more sophisticated than the newer modern philosophy.

By understanding the Three Truths, modern philosophy becomes easier to understand—or rather, you will realize you have already understood it. Therefore, I will explain the Three Truths. There are various ways to understand the Three Truths. Furthermore, the Three Truths allow for multiple interpretations, and it is possible that none of these diverse interpretations are wrong. As a result, the Three Truths can be understood and used in many different ways.

Let’s explain the Three Truths using Buddhist parables and upaya (expedient means). Here, I will explain the Three Truths using the analogy of a computer or the brain. Conversely, I will also attempt to explain the brain and computers using the Three Truths.

Comparison of the OS and Buddhism

An Operating System (OS) is what connects hardware to the computer's user/software. Broadly speaking, an OS is divided into the Shell and the Kernel. The meanings of Shell and Kernel are as follows:

• Kernel (The Core)
• Role: The core program operating at the deepest part of the OS.
• Function: Directly controls and manages hardware resources such as the CPU, memory, and disks.
• Feature: It is not directly visible to the user, but it serves as the foundation upon which applications run.
• Shell (The Husk)
• Role: A "bridge" program that mediates between the user and the kernel.
• Function: Interprets characters (commands) input by the user, conveys them to the kernel to execute processing, and displays the results on the screen.
• Origin of Name: Named because it wraps around the core (kernel) like a "shell."

The relationship is such that "while you intend to touch the shell, you are actually changing the behavior of the kernel. However, talking only about the kernel is useless without the shell to use it."

Roughly speaking, without fear of misunderstanding: OS = Kernel + Shell

When we contrast this with the Three Truths (San-tai), which is the essence of Buddhism, it looks like this: I will organize the interpretation from the perspective of the Three Truths (Ku-Emptiness, Ke-Provisional, Chu-Middle) and their actual roles in a computer.

Interpretation via Three Truths: Gegi (Shell) and Ku (Kernel)

Viewing "Gegi" (Play/Fabrication/Provisional Appearance) as the Shell and "Ku" (Emptiness) as the Kernel establishes a valid contrast between the Buddhist grasp of truth and system architecture.

Gegi and Ku are considered the same thing; they might be rephrased as "Form" (Shiki) and "Reality/Substance" (Jitsu). Ultimately, they refer to different views or different aspects of the same thing. "Gegi" implies "play" (as in playing around), but it can also be viewed as "performance," "drama," exterior, form, or interface (incidentally, one can glimpse the influence of Buddhism on the thoughts of thinkers like Barthes, Derrida, and Lacan in such terminology).

"Ke" (Provisional) largely carries the nuance of a warning not to mistake the object of reality for "Essence," "Truth," or "Fact." "Shiki" (Form/Color) refers to Namarupa (Name and Form) in the Twelve Links of Dependent Origination, emphasizing the human tendency to understand objects through signs called "names," labels, or superficial aspects perceived sensually like color, sound, taste, smell, and touch. "Jitsu" (Reality) is a reminder that there is always an aspect where humans perceive objects through naive realism.

The Three Truths are summarized below:

• "Ke" (Provisional Truth) = Shell (Aspect of Interface/Play) The "Provisional Truth" in the Three Truths refers to a form that has no fixed substance but appears temporarily due to causes and conditions (Karma/En). The Shell is the "conversational interface" seen by the user, a "provisional window" for operating via commands understandable to humans. This can be interpreted not as the truth itself, but as the realm of "Gegi" (Play/Interface) for humans to interact with.
• "Ku" (Truth of Emptiness) = Kernel (Aspect of Essence) The "Truth of Emptiness" is the truth that nothing has a fixed substance. The Kernel is not directly visible; it is the "insubstantial center of control" that abstracts and manages hardware. From the user's perspective, the Kernel is the essence hidden in the background like "Void/Emptiness," holding the fundamental potential for all operations.
• "Chu" (The Middle Way) = OS (The Entire System) The state where Emptiness (Ku) and Provisional (Ke) are not separate but function as one is the "Middle Way." Without the Shell (Ke), humans cannot operate it; without the Kernel (Ku), the computer will not move. The figure where both merge to function as a single "OS" is a structure close to the Threefold Truths in Perfect Harmony (Enyu-Santai).

 

In Summary:

 

OS (Chu) = Kernel (Ku) + Shell (Ke)

 

 The Middle (OS) = Emptiness (Kernel) + Interface (Shell)

 

"This is called the Perfect Harmony of the Three Truths." or "This is referred to as the Perfect Interfusion of the Three Truths."

 

It is best to grasp it through both perspectives. This expresses that viewing Emptiness and Interface as opposing, contradictory, or mutually exclusive is not practical; rather, it is better to view the object from both sides, for example, as both Form and Function.

The Brain is the Same

Like a computer, there is no need to separate the brain into "Reality" or "Structure"; some may find it easier to understand if viewed as both Reality and Structure. This is the same as biology and medicine viewing organisms and humans from both the aspects of morphology (form) and physiology (function).

Materialistically, it might be Realism or Materialism; mentally, it might be called Idealism or Structuralism. Descartes' dualism forced God to mediate the fight between the two, but there is also a view that sees it monistically (as a result). For example, the somewhat monistic views of Spinoza, Hegel, or Bergson treat them as different aspects of the same object, preventing binary opposition from the start.

Realism alone might be able to explain everything including structuralism, and Structuralism alone might explain everything including realism, but putting such extremes at the forefront may be uneconomical and impractical. Therefore, it is easier to understand if we present the simultaneous use of both, while noting in footnotes, addenda, or appendices that "everything can technically be explained by just one monism." In introductory logic, there is no need to present the standard form from the beginning; such things can be added later if deemed necessary after explaining the common grammar of symbolic logic, or in introductory stages, they need not be added at all.

"Chu", "Madhyamaka", and "The Middle Way" are the Ultimate Liberalism

It is important to have the choice: "Either one is fine, or using both together is fine." The more options you have to choose from, the more Freedom—or rather, the higher the Degrees of Freedom—you have. This can be called a thought method for maximizing degrees of freedom. Since many people have a fixed idea that "Freedom" implies some ultimate, absolute freedom somewhere, the expression "High Degrees of Freedom" may be more practical. It is safer to think that there is no ultimate, absolute, or unlimited freedom, even in Liberalism.

It is very convenient that Western "Realism" is translated into Japanese as both Jitsuzai-ron (Ontological Realism) and Realism (Pragmatism/Actuality), and they are used differently. When dealing with substance or existence in ontology, we use Jitsuzai-ron, but thoughts and ideologies containing Jitsuzai-ron tend to become desk theories, abstract speculation, or "armchair detective" work. It would be fine if we could read everything perfectly like the endgame of Go or Shogi, but when thinking only with our heads, we often realize that things are impossible in concrete, practical terms.

In the military, conflict often arises between the frontline and the rear. When planners go to the site, they find too many unexpected obstacles, things do not go as imagined, and compared to the assumption, the plan ends up incomplete or impossible to complete. Thoughts, ideologies, and blueprints created by Jitsuzai-ron (Ontological Realism) are often invalid or dysfunctional in the face of Realism (Pragmatic Reality).

In this case, it is interesting that Jitsuzai-ron and Realism—which should have been the same word—are fighting each other. Let's call it the "Principle of Air and Water." Individuals or groups become possessed by an "Air" (Atmosphere/Ideal) brewed by the Principle of Air, but when the "Water" of reality is poured on them, the brewed Air vanishes into mist. Therefore, education has long been structured to alternate between theory and practice. If this back-and-forth, traffic, or pendulum is lost somewhere and one is bound only to one side, failure often ensues.

When one reaches a certain position within an organization or group, one is often fixed to one side. However, if the organization or group as a whole does not move back and forth between theory and reality, or if the overall portfolio/design is not balanced, the organization—whose management and order maintenance are already difficult—may collapse. Even if one side is biased and achieves great temporary success, that great success can become the cause of a later great failure.

There is a saying in the Bible, "Human beings cannot live without water and air (spirit/breath)" (John 3:5), but if we skillfully master the ideal of Air and the reality of Water—the Principle of Air and the Principle of Water—we may be able to manage a skillful way of living and doing things.

Human Beings and the World are Eternally Incomplete: The Logic of Endless Practice

Bugs as Kleshas (Defilements), Debugging as Practice (Shugyo)

I mentioned in the previous chapter that the OS (Chu/The Middle) operates through the exquisite coordination of the Kernel (Ku/Emptiness) and the Shell (Ke/Provisional). However, just like a real computer, our "System of Life" does not always run crisply and comfortably. It freezes, operations become sluggish, or it crashes due to unexpected errors. In Buddhism, this is called "Dukkha" (Suffering), but in the analogy of an OS, this can be rephrased as system "Bugs," "Malware," or "Memory Leaks."

1. The Three Poisons (Greed, Anger, Ignorance) as System Errors

Buddhism defines the fundamental bugs of humans as the "Three Poisons" (San-doku: Greed, Anger, Ignorance). Classifying these as types of system failures makes them very easy to understand.

• Greed (Ton) = Memory Leak The desire for "more" is like a memory leak that continues to hold onto used memory without releasing it. It consumes resources (money, objects, approval) endlessly, eventually slowing down the entire system's operation, and finally causing it to hang.
• Anger (Jin) = Infinite Loop The anger of "I cannot forgive that person" is a state where a specific processing process runs out of control, pinning CPU usage at 100%. The system loses the capacity to accept other important processes (rational judgment or daily tasks), causing thermal runaway.
• Ignorance (Chi) = Driver Failure / Broken Link The state of "not understanding the logic/reason" is a state where the driver for correctly recognizing hardware (the real world) is corrupted or not installed. The system cannot correctly process input data (reality) and repeats incorrect output (behavior).

These bugs do not originate in the Kernel (Ku = original Buddha-nature) but in coding errors on the Shell side (Ke = user interface or habits of thought) or in "garbage data (logs)" accumulated over years of operation.

2. Practice is "Debugging" and "Refactoring"

So, what is Buddhist "Practice" (Shugyo)? Standing under a waterfall or sitting in Zazen is not a spiritual test of guts, but a "Debugging" task in engineering.

• Shikan (Stopping and Seeing) and Log Analysis The act of "quietly observing one's own mind" in meditation (Shikan) is nothing other than the task of reading the system's "Error Log" line by line. "Why did the anger process start up just now?" "Which trigger is causing the desire memory leak?" Visualizing (becoming conscious of) background processes running in the unconscious and identifying the cause of the bug—this is the essence of "Mindfulness."
• Refactoring Karma (Go) Thought patterns formed by past actions (Karma) are like old, inefficient "Legacy Code" (or Spaghetti Code). Mahayana Buddhist practice aims not to simply delete this code (Hinayana-style asceticism), but to "Refactor" it into code that is more efficient, beautiful, and has fewer bugs. Instead of deleting the code that outputs the strong energy of "Anger," rewrite it into a constructive function like "Sense of Justice" or "Passion." This is called Tenshiki-tokuchi (Transforming consciousness to obtain wisdom).

3. Optimization of "The Middle" via Updates

An OS is not finished once it is released. Constant "Updates" are necessary to match changes in the environment (changes in the era or life stages).

The "Middle" (Chu) in the Three Truths refers not to a fixed, static state, but to the "Dynamic Operational Process" itself—constantly fixing bugs and optimizing code. "Enlightenment" might be said to be not reaching a perfect static state with zero bugs, but establishing a "Robust Operational Structure" where, no matter what bug occurs, it is immediately detected, a patch is applied, and the system continues to run without crashing.

We are simultaneously the users of this OS called "Life" and the Developers who have the authority to rewrite its code. Finding bugs in daily life, fixing them, and repeating version upgrades. That is the real form of "Buddhist Practice" in the modern age.