This paper focuses on the topic of abiding-places and anchors on the abiding of the mind-body complex to unfold philosophical scrutiny of factors such as concept, perspective, and point of view, so as to lay a foundation for a Buddhist doctrine of abiding-places. The research as such sets its perspective at the changes of the mind-body in the course of life cycle. This paper pursues the following questions: how or where to settle the mind-body complex, while the mind-body complex keeps experiencing, time after time, numerous segments or pandemonium of repeated amalgamation and dissipation? In the end, what will be the ultimate settlement for the mind-body complex? The two major textural references are the Āgama-sūtra of the Path to Liberation and the Aṣṭasāhasrikā Prajñāpāramitā of the Path to Enlightenment. There are five main arguments in this research. First, all abiding-places, including the abiding-place of this life, are absent of own-beings. Second, since any abiding-place per se is devoid of its own-being, none of them by itself can qualify as a candidate for the abiding of the mind-body complex. Third, the thought that the mind-body complex can be fixed permanently in any particular abiding-place is not only a misunderstanding. Which entails agitations of emotions, but also creates a misplaced reliance concerning the mind-body complex. Fourth, the Mahā-yāna Bodhisattvas settle in practicing prajñāpāramitā to reach the abiding of the mind-body complex. Fifth, the Mahā-yāna Bodhisattvas help sentient beings reach the abiding of the mind-body complex by settling them in the cultivation of the Three Paths.
abiding-place; abiding of the mind-body complex; absence of own-being; Buddhist philosophy