Buddhist-Meditation-Systematic-and-Practical

2. Samatha can repress the sorrows so that they are no
longer active, hiding them but not eradicating them.
With samapatti it is possible to do more, to dig out the
sorrows and uproot them. This is the destruction of
klesavarana.
3. Samatha is both preparation and potentiality for the
vitarka-vicara of right thought. Samapatti uses this
potential force to search out the truth and thereby get rid
of Jneyavarana.
4. Samatha is the foundation for truth to appear, for the
calm mind opens spaces where the truth may appear;
but without samapatti it will not be recognized.
Samapatti will cause truth to appear directly as essence,
quality, and function (deha, guna, kriya). When in
practice of samatha the disturbed mind stops, then only
entity remains, though it must be identified by samapatti.
One cannot perceive these three aspects by samatha,
whereas through samapatti it is possible.
Bhante pointed out that these three correspond to
the "that," "what," and "how" of any object
examined methodically.
5. With samatha one can get the first five super-normal
powers (abhijna) but using samapatti the sixth also
becomes attainable.
Even though these are distinct parts of the meditation
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