Why NBEF Discourages the Use of Mantras or Words in Meditation

In the NBEF meditation system, we do not encourage the use of words, mantras, or any verbal repetition to increase concentration. This position is based on close adherence to the original teachings of the Buddha as found in the Pāli Nikāyas.

The second jhāna is defined by the complete cessation of vitakka and vicāra, which refer to applied and sustained thought. Repeating a word or phrase, even mentally, is a form of conceptual engagement and necessarily involves both vitakka and vicāra. Therefore, maintaining any word or mantra—even if it leads to calmness—prevents the meditator from entering second jhāna or higher.

The Buddha never taught mantra meditation. Nowhere in the early suttas does he recommend the use of sacred words, names, or phrases as meditation objects. Instead, he consistently taught mindfulness of breathing, the four foundations of mindfulness, and direct contemplation of the aggregates, sense bases, and dependent origination.

Moreover, the Buddha warned that his teachings would not disappear due to criticism, but rather through the rise of similar practices that claim to be his teachings but are not. When words or methods not found in the suttas are substituted for what the Buddha taught—even with good intentions—it opens the door to misrepresentation. As the Buddha said, it is precisely this kind of imitation that causes the true Dhamma to fade away:

“Kassapa, the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world. But when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears.”

“There are five things, Kassapa, that lead to the longevity of the true Dhamma, to its nondecay and nondisappearance. What are the five? Here the bhikkhus, the bhikkhunı̄s, the male lay followers, and the female lay followers dwell with reverence and deference towards the Teacher; they dwell with reverence and deference towards the Dhamma; they dwell with reverence and deference towards the Saṅgha; they dwell with reverence and deference towards the training; they dwell with reverence and deference towards concentration. These, Kassapa, are the five things that lead to the longevity of the true Dhamma, to its nondecay and nondisappearance.” (S16.13, Translated by Bhikkhu Bodhi)

“Bhikkhus, those bhikkhus who explain non-Dhamma as non-Dhamma are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. These bhikkhus generate much merit and sustain this good Dhamma.” (A1.140–141, Translated by Bhikkhu Bodhi)

For this reason, in NBEF training, we discourage all conceptual supports such as mantra repetition. They may seem to help with concentration at a beginner level, but they are ultimately obstacles to deepening in the practice. Our approach focuses instead on the original methods taught by the Buddha, which are sufficient for calming the mind, developing insight, and realizing liberation.

The Dhamma is subtle, precise, and complete. There is no need to add to it.