Regarding post Visuddhimagga Theravāda meditation, according to Kate Crosby, In the period between the Visuddhimagga and the present, there have been numerous meditation texts, both manuals and descriptive treatises. Many of the texts found in manuscript collections relate to meditation, some on a single, simple subject such as the recollection of the qualities of the Buddha, others more complex. Little research has been done to assess their variety. One difficulty is that meditation manuals as such are often in a mixture of a classical language, that is, Pali, and a vernacular that may or may not be a currently used language. Also, actual manuals often contain prompts or reminders rather than an in-depth explanation. In recent years it has emerged that there is still extant a relatively high number of manuals and related texts pertaining to a system of meditation called – among other things – borān kammaṭṭhāna or yogāvacara. Its core text, the Mūla-kammaṭṭhāna "original, fundamental or basic meditation practice," circulated under a number of different titles, or without a title, throughout the Tai–Lao–Khmer and Sri Lankan Buddhist worlds. Some versions of this text are simple lists of kammaṭṭhāna and from that perspective look entirely in accord with the Visuddhimagga or Theravada Abhidhamma texts. Other versions contain extensive narratives, explanations of symbolism, and of the somatic locations involved in the practice that make it clear that we are dealing with techniques of practice not described in the Canon or Visuddhimagga.According to Crosby, the esoteric borān kammaṭṭhāna or yogāvacara meditation tradition was the dominant form of meditation in the Theravāda world during the 18th century, and may date as far back as the 16th century. Crosby notes that this tradition of meditation involved a rich collection of symbols, somatic methods and visualizations which included "the physical internalisation or manifestation of aspects of the Theravada path by incorporating them at points in the body between the nostril and navel."Crosby et al. The Sutta on Understanding Death in the Transmission of Bora ̄n Meditation From Siam to the Kandyan Court. J Indian Philos (2012) 40:177–198 In spite of the novel elements in this meditation tradition, close study of borān kammaṭṭhāna texts reveals that they are closely connected to Theravada Abhidhamma and the works of Buddhaghosa.Andrew Skilton; Phibul ChoomPolPaisal. The Ancient Theravāda Meditation System, Borān Kammaṭṭhāna: Ānāpānasati or 'Mindfulness of The Breath' in Kammatthan Majjima Baeb Lamdub. Buddhist Studies Review 0256-2897. Modernist reforms which emphasized Pali Canon study, a shift in state support to other traditions and modern wars in Indochina led to this tradition's decline, and it now only survives in a few Cambodian and Thai temples.Crosby, Kate (2013), Theravada Buddhism: Continuity, Diversity, and Identity, John Wiley & Sons, p. 157. thumb|right|250px|Mahasi Sayadaw During the 19th and 20th centuries, the Theravāda world saw a modernist revival and reinvention of meditation practice, as exemplified by the Burmese Vipassana movement. According to Buswell vipassana, "appears to have fallen out of practice" by the 10th century, due to the belief that Buddhism had degenerated, and that liberation was no longer attainable until the coming of Maitreya. The practice was revived in Myanmar (Burma) in the 18th century by Medawi (1728–1816) and by later figures such as Ledi Sayadaw and Mahāsī Sayadaw during the 19th and 20th centuries. These Burmese figures re-invented vipassana-meditation and developed simplified meditation techniques, based on the Satipatthana sutta, the Visuddhimagga, and other texts, emphasizing satipatthana and bare insight. These techniques were globally popularized by the Vipassana movement in the second half of the 20th century.
Regarding post Visuddhimagga Theravāda meditation, according to Kate Crosby, In the period between the Visuddhimagga and the present, there have been numerous meditation texts, both manuals and descriptive treatises. Many of the texts found in manuscript collections relate to meditation, some on a single, simple subject such as the recollection of the qualities of the Buddha, others more complex. Little research has been done to assess their variety. One difficulty is that meditation manuals as such are often in a mixture of a classical language, that is, Pali, and a vernacular that may or may not be a currently used language. Also, actual manuals often contain prompts or reminders rather than an in-depth explanation. In recent years it has emerged that there is still extant a relatively high number of manuals and related texts pertaining to a system of meditation called – among other things – borān kammaṭṭhāna or yogāvacara. Its core text, the Mūla-kammaṭṭhāna "original, fundamental or basic meditation practice," circulated under a number of different titles, or without a title, throughout the Tai–Lao–Khmer and Sri Lankan Buddhist worlds. Some versions of this text are simple lists of kammaṭṭhāna and from that perspective look entirely in accord with the Visuddhimagga or Theravada Abhidhamma texts. Other versions contain extensive narratives, explanations of symbolism, and of the somatic locations involved in the practice that make it clear that we are dealing with techniques of practice not described in the Canon or Visuddhimagga.According to Crosby, the esoteric borān kammaṭṭhāna or yogāvacara meditation tradition was the dominant form of meditation in the Theravāda world during the 18th century, and may date as far back as the 16th century. Crosby notes that this tradition of meditation involved a rich collection of symbols, somatic methods and visualizations which included "the physical internalisation or manifestation of aspects of the Theravada path by incorporating them at points in the body between the nostril and navel."Crosby et al. The Sutta on Understanding Death in the Transmission of Bora ̄n Meditation From Siam to the Kandyan Court. J Indian Philos (2012) 40:177–198 In spite of the novel elements in this meditation tradition, close study of borān kammaṭṭhāna texts reveals that they are closely connected to Theravada Abhidhamma and the works of Buddhaghosa.Andrew Skilton; Phibul ChoomPolPaisal. The Ancient Theravāda Meditation System, Borān Kammaṭṭhāna Ānāpānasati or 'Mindfulness of The Breath' in Kammatthan Majjima Baeb Lamdub. Buddhist Studies Review 0256-2897. Modernist reforms which emphasized Pali Canon study, a shift in state support to other traditions and modern wars in Indochina led to this tradition's decline, and it now only survives in a few Cambodian and Thai temples.Crosby, Kate (2013), Theravada Buddhism: Continuity, Diversity, and Identity, John Wiley & Sons, p. 157. thumb|right|250px|Mahasi Sayadaw During the 19th and 20th centuries, the Theravāda world saw a modernist revival and reinvention of meditation practice, as exemplified by the Burmese Vipassana movement. According to Buswell vipassana, "appears to have fallen out of practice" by the 10th century, due to the belief that Buddhism had degenerated, and that liberation was no longer attainable until the coming of Maitreya. The practice was revived in Myanmar (Burma) in the 18th century by Medawi (1728–1816) and by later figures such as Ledi Sayadaw and Mahāsī Sayadaw during the 19th and 20th centuries. These Burmese figures re-invented vipassana-meditation and developed simplified meditation techniques, based on the Satipatthana sutta, the Visuddhimagga, and other texts, emphasizing satipatthana and bare insight. These techniques were globally popularized by the Vipassana movement in the second half of the 20th century.