<p>The mind can affect the body, and the body can affect the mind. They are both conditioned.</p>

<p>With a slight increase in excitement, the heart rate goes up. With relaxation, the heart rate comes down. Stress and anxiety can increase the occurrence of certain medical conditions e.g. gastritis. This is how the mind affects the body.</p>

<p>On the hand, the body can affect the mind. Being ill makes one less energetic. Too much caffeine could make one anxious and jittery. Alcohol can make one heedless.</p>

<p>In my opinion, the sutta relating to Girimananda is not about the supernatural effects of the Buddha's words or powers curing his illness, but rather it is to affect his mind with the Dhamma in such a way, that would sooth and heal the body. I take it here, that the Buddha wants to get the monk to contemplate on these things that helps him to overcome cravings.</p>

<p>From the <a href="https://www.accesstoinsight.org/tipitaka/an/an10/an10.060.than.html" rel="nofollow noreferrer">Girimananda Sutta (translated by Thanissaro)</a>:</p>

<blockquote>
  <p>"Ananda, if you go to the monk Girimananda and tell him ten
  perceptions, it's <strong>possible</strong> that when he hears the ten perceptions his
  disease may be allayed.</p>
  
  <p>Which ten?</p>
  
  <p>The perception of inconstancy, the perception of not-self, the
  perception of unattractiveness, the perception of drawbacks, the
  perception of abandoning, the perception of dispassion, the perception
  of cessation, the perception of distaste for every world, the
  perception of the undesirability of all fabrications, mindfulness of
  in-&amp;-out breathing.</p>
  
  <p><em>(for details, please read full Sutta)</em></p>
  
  <p>Then Ven. Ananda, having learned these ten perceptions in the Blessed
  One's presence, went to Ven. Girimananda and told them to him. As Ven.
  Girimananda heard these ten perceptions, his disease was allayed. And
  Ven. Girimananda recovered from his disease. That was how Ven.
  Girimananda's disease was abandoned.</p>
</blockquote>

<p>A similar question to your's, was asked by householder Nakulapita to the Buddha in the <a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.001.than.html" rel="nofollow noreferrer">Nakulapita Sutta</a> (below). From here, you can see that the Buddha does not intend to supernaturally heal anybody. Rather, he wants each person to think in this way: '<strong>Even though I may be afflicted in body, my mind will be unafflicted.</strong>'</p>

<blockquote>
  <p>I have heard that on one occasion the Blessed One was living among the
  Bhaggas at Crocodile Haunt in the Bhesakala Grove at the Deer Park.
  Then the householder Nakulapita went to the Blessed One and on
  arrival, having bowed down to him, sat to one side. As he was sitting
  there he said to the Blessed One, "Lord, I am a feeble old man, aged,
  advanced in years, having come to the last stage of life. I am
  afflicted in body &amp; ailing with every moment. And it is only rarely
  that I get to see the Blessed One &amp; the monks who nourish the heart.
  May the Blessed One teach me, may the Blessed One instruct me, for my
  long-term benefit &amp; happiness."</p>
  
  <p>"So it is, householder. So it is. The body is afflicted, weak, &amp;
  encumbered. For who, looking after this body, would claim even a
  moment of true health, except through sheer foolishness? So you should
  train yourself: 'Even though I may be afflicted in body, my mind will
  be unafflicted.' That is how you should train yourself."</p>
</blockquote>

<p>Later, householder Nakulapita got more detailed advice from Ven. Sariputta the Arahant, elaborating the Buddha's advice:</p>

<blockquote>
  <p>Ven. Sariputta said: "Now, how is one afflicted in body &amp; afflicted in
  mind?</p>
  
  <p>"There is the case where an uninstructed, run-of-the-mill person — who
  has no regard for noble ones, is not well-versed or disciplined in
  their Dhamma; who has no regard for men of integrity, is not
  well-versed or disciplined in their Dhamma — assumes form (the body)
  to be the self, or the self as possessing form, or form as in the
  self, or the self as in form. He is seized with the idea that 'I am
  form' or 'Form is mine.' As he is seized with these ideas, his form
  changes &amp; alters, and he falls into sorrow, lamentation, pain,
  distress, &amp; despair over its change &amp; alteration.</p>
  
  <p>"He assumes feeling to be the self, or the self as possessing feeling,
  or feeling as in the self, or the self as in feeling. He is seized
  with the idea that 'I am feeling' or 'Feeling is mine.' As he is
  seized with these ideas, his feeling changes &amp; alters, and he falls
  into sorrow, lamentation, pain, distress, &amp; despair over its change &amp;
  alteration.</p>
  
  <p>"He assumes perception to be the self, or the self as possessing
  perception, or perception as in the self, or the self as in
  perception. He is seized with the idea that 'I am perception' or
  'Perception is mine.' As he is seized with these ideas, his perception
  changes &amp; alters, and he falls into sorrow, lamentation, pain,
  distress, &amp; despair over its change &amp; alteration.</p>
  
  <p>"He assumes (mental) fabrications to be the self, or the self as
  possessing fabrications, or fabrications as in the self, or the self
  as in fabrications. He is seized with the idea that 'I am
  fabrications' or 'Fabrications are mine.' As he is seized with these
  ideas, his fabrications change &amp; alter, and he falls into sorrow,
  lamentation, pain, distress, &amp; despair over their change &amp; alteration.</p>
  
  <p>"He assumes consciousness to be the self, or the self as possessing
  consciousness, or consciousness as in the self, or the self as in
  consciousness. He is seized with the idea that 'I am consciousness' or
  'Consciousness is mine.' As he is seized with these ideas, his
  consciousness changes &amp; alters, and he falls into sorrow, lamentation,
  pain, distress, &amp; despair over its change &amp; alteration.</p>
  
  <p>"This, householder, is how one is afflicted in body and afflicted in
  mind.</p>
  
  <p>"And how is one afflicted in body but unafflicted in mind? There is
  the case where a well-instructed disciple of the noble ones — who has
  regard for noble ones, is well-versed &amp; disciplined in their Dhamma;
  who has regard for men of integrity, is well-versed &amp; disciplined in
  their Dhamma — does not assume form to be the self, or the self as
  possessing form, or form as in the self, or the self as in form. He is
  not seized with the idea that 'I am form' or 'Form is mine.' As he is
  not seized with these ideas, his form changes &amp; alters, but he does
  not fall into sorrow, lamentation, pain, distress, or despair over its
  change &amp; alteration.</p>
  
  <p>"He does not assume feeling to be the self...</p>
  
  <p>"He does not assume perception to be the self...</p>
  
  <p>"He does not assume fabrications to be the self...</p>
  
  <p>"He does not assume consciousness to be the self, or the self as
  possessing consciousness, or consciousness as in the self, or the self
  as in consciousness. He is not seized with the idea that 'I am
  consciousness' or 'Consciousness is mine.' As he is not seized with
  these ideas, his consciousness changes &amp; alters, but he does not fall
  into sorrow, lamentation, pain, distress, or despair over its change &amp;
  alteration.</p>
  
  <p>"This, householder, is how one is afflicted in body but unafflicted in
  mind."</p>
</blockquote>

CC BY-SA 4.0
2018-07-28T07:59:44.200Z
2018-07-28T08:19:20.600Z
2018-07-28T08:19:20.600Z
ruben2020
<p>In case it matters, <a href="https://suttacentral.net/an10.60/en/sujato" rel="nofollow noreferrer">another translation</a> says,</p>

<blockquote>
  <p>"If you were to recite to the mendicant Girimānanda these ten perceptions, <strong>it’s possible that</strong> after hearing them his illness will die down on the spot."</p>
</blockquote>

<p>I think everyone translates the Pali, "<em>Ṭhānaṃ kho panetaṃ</em>", as "It is possible that".</p>

<p>Also, though this doesn't answer your question, Piya Tan has an introduction to this sutta if you want to read it -- <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/19.16-Girimananda-S-a10.60-piya.pdf" rel="nofollow noreferrer">Giri-m-ananda Sutta (A 10.60)</a> -- which includes a page connecting ancient Indian medicine with early Buddhism (and explaining the ten perceptions in more detail).</p>

CC BY-SA 4.0
2018-07-28T03:16:45.030Z
thank you! I will read through the discussion about Indian medicine.
Stanley
CC BY-SA 4.0
2018-08-02T16:49:53.440Z
Marked this as the answer because I think my question was the result of one particular translation of the text. There are other interpretations that would not have sparked the question in the first place.
Stanley
CC BY-SA 4.0
2018-08-02T16:58:16.173Z
@Stanley Yes. Sorry if that disappoints but I think it's true. There are plenty of other sutta references to people who get ill -- sometimes people recover (temporarily) and sometimes (eventually) they die. If you read [this](http://www.palikanon.com/english/pali_names/g/girimaananda_th.htm) and [this](https://suttacentral.net/tha-ap399/en/walters) and [this too](https://suttacentral.net/thag5.3/en/sujato-walton) I think or hope that Girimānanda Thera was at least cured in one way.
ChrisW
CC BY-SA 4.0
2018-07-27T22:48:02.980Z
2018-07-27T22:48:02.980Z
ChrisW
<p>I recently read the <a href="http://buddhasutra.com/files/girimananda_sutta.htm" rel="nofollow noreferrer">Discourse to Girimananda Thera</a>. In it, the Venerable Girimananda was "<strong>afflicted with a disease, was suffering there from, and was gravely ill</strong>". The Blessed One was petitioned by another monk who stated: "It were well, bhante, if the Blessed One would visit the Venerable Girimananda out of compassion for him". </p>

<p>To this the Blessed one replied: "Should you, Ánanda, visit the monk Girimananda and recite to him the ten contemplations, then that monk Girimananda having heard them, <strong>will be immediately cured of his disease</strong>".</p>

<p><strong>Is this possible</strong>? Has anyone experienced <strong>immediate healing</strong> of some disease first hand? If the answer is yes, then I would be curious to know what the limitations (if any) there are for physical healing and if the effects were permanent.</p>

<p>Disclaimer: I am completely new to Buddhism (less than 6 months of practice).</p>

<personal-practice><science><personal-experience>
Can meditation heal physical diseases?
# Can meditation heal physical diseases?

(Asked by: username_0 on 2018-07-27)

I recently read the [Discourse to Girimananda Thera](http://buddhasutra.com/files/girimananda_sutta.htm). In it, the Venerable Girimananda was "**afflicted with a disease, was suffering there from, and was gravely ill**". The Blessed One was petitioned by another monk who stated: "It were well, bhante, if the Blessed One would visit the Venerable Girimananda out of compassion for him".

To this the Blessed one replied: "Should you, Ánanda, visit the monk Girimananda and recite to him the ten contemplations, then that monk Girimananda having heard them, **will be immediately cured of his disease**".

**Is this possible**? Has anyone experienced **immediate healing** of some disease first hand? If the answer is yes, then I would be curious to know what the limitations (if any) there are for physical healing and if the effects were permanent.

Disclaimer: I am completely new to Buddhism (less than 6 months of practice).

**Tags:** personal-practice, science, personal-experience


---

## 2 answers

### Answer by username_2 on 2018-07-27. Score: 1 | Accepted answer

In case it matters, [another translation](https://suttacentral.net/an10.60/en/sujato) says,

> "If you were to recite to the mendicant Girimānanda these ten perceptions, **it’s possible that** after hearing them his illness will die down on the spot."

I think everyone translates the Pali, "*Ṭhānaṃ kho panetaṃ*", as "It is possible that".

Also, though this doesn't answer your question, Piya Tan has an introduction to this sutta if you want to read it -- [Giri-m-ananda Sutta (A 10.60)](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/19.16-Girimananda-S-a10.60-piya.pdf) -- which includes a page connecting ancient Indian medicine with early Buddhism (and explaining the ten perceptions in more detail).

> **Comments:**
> **username_0**: thank you! I will read through the discussion about Indian medicine.  
> **username_0**: Marked this as the answer because I think my question was the result of one particular translation of the text. There are other interpretations that would not have sparked the question in the first place.  
> **username_2**: @username_0 Yes. Sorry if that disappoints but I think it's true. There are plenty of other sutta references to people who get ill -- sometimes people recover (temporarily) and sometimes (eventually) they die. If you read [this](http://www.palikanon.com/english/pali_names/g/girimaananda_th.htm) and [this](https://suttacentral.net/tha-ap399/en/walters) and [this too](https://suttacentral.net/thag5.3/en/sujato-walton) I think or hope that Girimānanda Thera was at least cured in one way.  

---

### Answer by username_1 on 2018-07-28. Score: 0

The mind can affect the body, and the body can affect the mind. They are both conditioned.

With a slight increase in excitement, the heart rate goes up. With relaxation, the heart rate comes down. Stress and anxiety can increase the occurrence of certain medical conditions e.g. gastritis. This is how the mind affects the body.

On the hand, the body can affect the mind. Being ill makes one less energetic. Too much caffeine could make one anxious and jittery. Alcohol can make one heedless.

In my opinion, the sutta relating to Girimananda is not about the supernatural effects of the Buddha's words or powers curing his illness, but rather it is to affect his mind with the Dhamma in such a way, that would sooth and heal the body. I take it here, that the Buddha wants to get the monk to contemplate on these things that helps him to overcome cravings.

From the [Girimananda Sutta (translated by Thanissaro)](https://www.accesstoinsight.org/tipitaka/an/an10/an10.060.than.html):

> "Ananda, if you go to the monk Girimananda and tell him ten
> perceptions, it's **possible** that when he hears the ten perceptions his
> disease may be allayed.
>
> Which ten?
>
> The perception of inconstancy, the perception of not-self, the
> perception of unattractiveness, the perception of drawbacks, the
> perception of abandoning, the perception of dispassion, the perception
> of cessation, the perception of distaste for every world, the
> perception of the undesirability of all fabrications, mindfulness of
> in-&-out breathing.
>
> *(for details, please read full Sutta)*
>
> Then Ven. Ananda, having learned these ten perceptions in the Blessed
> One's presence, went to Ven. Girimananda and told them to him. As Ven.
> Girimananda heard these ten perceptions, his disease was allayed. And
> Ven. Girimananda recovered from his disease. That was how Ven.
> Girimananda's disease was abandoned.

A similar question to your's, was asked by householder Nakulapita to the Buddha in the [Nakulapita Sutta](https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.001.than.html) (below). From here, you can see that the Buddha does not intend to supernaturally heal anybody. Rather, he wants each person to think in this way: '**Even though I may be afflicted in body, my mind will be unafflicted.**'

> I have heard that on one occasion the Blessed One was living among the
> Bhaggas at Crocodile Haunt in the Bhesakala Grove at the Deer Park.
> Then the householder Nakulapita went to the Blessed One and on
> arrival, having bowed down to him, sat to one side. As he was sitting
> there he said to the Blessed One, "Lord, I am a feeble old man, aged,
> advanced in years, having come to the last stage of life. I am
> afflicted in body & ailing with every moment. And it is only rarely
> that I get to see the Blessed One & the monks who nourish the heart.
> May the Blessed One teach me, may the Blessed One instruct me, for my
> long-term benefit & happiness."
>
> "So it is, householder. So it is. The body is afflicted, weak, &
> encumbered. For who, looking after this body, would claim even a
> moment of true health, except through sheer foolishness? So you should
> train yourself: 'Even though I may be afflicted in body, my mind will
> be unafflicted.' That is how you should train yourself."

Later, householder Nakulapita got more detailed advice from Ven. Sariputta the Arahant, elaborating the Buddha's advice:

> Ven. Sariputta said: "Now, how is one afflicted in body & afflicted in
> mind?
>
> "There is the case where an uninstructed, run-of-the-mill person — who
> has no regard for noble ones, is not well-versed or disciplined in
> their Dhamma; who has no regard for men of integrity, is not
> well-versed or disciplined in their Dhamma — assumes form (the body)
> to be the self, or the self as possessing form, or form as in the
> self, or the self as in form. He is seized with the idea that 'I am
> form' or 'Form is mine.' As he is seized with these ideas, his form
> changes & alters, and he falls into sorrow, lamentation, pain,
> distress, & despair over its change & alteration.
>
> "He assumes feeling to be the self, or the self as possessing feeling,
> or feeling as in the self, or the self as in feeling. He is seized
> with the idea that 'I am feeling' or 'Feeling is mine.' As he is
> seized with these ideas, his feeling changes & alters, and he falls
> into sorrow, lamentation, pain, distress, & despair over its change &
> alteration.
>
> "He assumes perception to be the self, or the self as possessing
> perception, or perception as in the self, or the self as in
> perception. He is seized with the idea that 'I am perception' or
> 'Perception is mine.' As he is seized with these ideas, his perception
> changes & alters, and he falls into sorrow, lamentation, pain,
> distress, & despair over its change & alteration.
>
> "He assumes (mental) fabrications to be the self, or the self as
> possessing fabrications, or fabrications as in the self, or the self
> as in fabrications. He is seized with the idea that 'I am
> fabrications' or 'Fabrications are mine.' As he is seized with these
> ideas, his fabrications change & alter, and he falls into sorrow,
> lamentation, pain, distress, & despair over their change & alteration.
>
> "He assumes consciousness to be the self, or the self as possessing
> consciousness, or consciousness as in the self, or the self as in
> consciousness. He is seized with the idea that 'I am consciousness' or
> 'Consciousness is mine.' As he is seized with these ideas, his
> consciousness changes & alters, and he falls into sorrow, lamentation,
> pain, distress, & despair over its change & alteration.
>
> "This, householder, is how one is afflicted in body and afflicted in
> mind.
>
> "And how is one afflicted in body but unafflicted in mind? There is
> the case where a well-instructed disciple of the noble ones — who has
> regard for noble ones, is well-versed & disciplined in their Dhamma;
> who has regard for men of integrity, is well-versed & disciplined in
> their Dhamma — does not assume form to be the self, or the self as
> possessing form, or form as in the self, or the self as in form. He is
> not seized with the idea that 'I am form' or 'Form is mine.' As he is
> not seized with these ideas, his form changes & alters, but he does
> not fall into sorrow, lamentation, pain, distress, or despair over its
> change & alteration.
>
> "He does not assume feeling to be the self...
>
> "He does not assume perception to be the self...
>
> "He does not assume fabrications to be the self...
>
> "He does not assume consciousness to be the self, or the self as
> possessing consciousness, or consciousness as in the self, or the self
> as in consciousness. He is not seized with the idea that 'I am
> consciousness' or 'Consciousness is mine.' As he is not seized with
> these ideas, his consciousness changes & alters, but he does not fall
> into sorrow, lamentation, pain, distress, or despair over its change &
> alteration.
>
> "This, householder, is how one is afflicted in body but unafflicted in
> mind."


---

