Vipassana's transmission changed shape substantially in the last century and a half. For most of Theravada history it was taught within monasteries, transmitted from ordained teacher to ordained or serious lay student, and closely bound to the wider structure of Buddhist doctrine, ethics and monastic discipline. Colonial rule in Burma disrupted traditional monastic authority, and Ledi Sayadaw's response, teaching meditation methods to lay Buddhists from the early twentieth century, began a lay-oriented reform that Mahasi Sayadaw's noting technique and U Ba Khin's body-scanning method extended after Burmese independence.
U Ba Khin's student S. N. Goenka, an ethnically Indian layman raised in Burma, began teaching in India in 1969 and built an international network of centers from the 1970s onward, deliberately presenting vipassana as a universal mental technique rather than a specifically Buddhist religious practice, a framing that allowed it to spread to non-Buddhist practitioners worldwide. This modern lay vipassana movement, while it draws direct lineage from Burmese Theravada teachers, differs in setting, pace and institutional context from monastic vipassana as historically practised, and scholars including Erik Braun have traced this transformation as a specific, datable colonial and postcolonial development rather than an unbroken transmission of a single unchanged method. It is, in turn, a distinct lineage from the largely separate Western mindfulness meditation movement, which draws loosely on related Buddhist vocabulary but developed through different teachers and a different, clinical rather than monastic, route.