The difference between samadhi and samatha

Samādhi means the stability of mind.
Samatha means the peace of mind.
Wholesome mind arising is a friend.
Unwholesome mind arising is an enemy.
Uddhacca mind factor is instability of mind.
There is no peace and no stability while the nation is battling the enemies in the war.
There is the peace and the stability after the nation has no war by making friends instead of collecting the enemies.
See Ma.A. (papa–ca.1) Dvedhāvitakkasuttavaṇṇanā. Actually, there is a sutta as well, but I can't remember where it is in AN Ekakanipāta.

Rebirth appears in both sutta and abhidhamma (Paṭisandhi, Okkamati, Jāti); Fear of Rebirth; Sutta-Connection

Related topic: https://unmixedtheravada.blogspot.com/2019/01/consciousness-in-mn-49-dn-11-is-wrong.html

1. MN 38 of Sāti-bhikkhu is about the single consciousness traveling, viññāna-sakkāya-diṭṭhi. It never arises or vanishes, independent form the origination, and can control itself through the new body/life.
   But Paṭisandhi of Abhidhamma is about many various aggregates conditioning each other by many methods.
   

   For the example, a human rebirth has 33 mental factors+1 consciousnesses+30 matters are conascence depending on each other. They all depending on their past karmma mental factor, which depending on its 33 conascence mental factors+1 consciousness+many matters (rebirth from matter-realm). All those consciousnesses, mental factors, and matters also are depending on their uncountable previous arisen consciousnesses, mental factors, and matters. This is just a brief example. There is millions more explanation in 12 briefed abhidhamma-piṭaka-canons. It still is only little Leaves in Buddha's hand

   By the above example, you can see Paṭisandhi, it's conditioners, and it's conditioned things are depending on many other conditioners. They all are not independent, cannot control itself, so it is completely different from MN 38.
   The main idea of Vipassanā Meditation is the practitioner can realize impermanent, suffering, and non-self more and more when the practitioner analyzes aggregates' conditioners more and more in detail.
2. Paṭisandhi, the re-linking, is a term of bh.Sāriputta, the great follower, it often appears in every bh.Sāriputta's canon because he is the representative of the Buddha at Buddha-living-time in AN Ekakanipāta Ekapuggalavagga, so it is his job to explain Buddha's teaching. It appeared in MN Mahāgosiṅgasālasutta that most of the foremost Buddha's followers go listen to Sāriputta's sermon.
3. Buddha uses many various other words which mean "rebirth" instead of bh. Sāriputta's "Paṭisandhi". See my answer in this question, and notice the words using of quoted sutta in that answer, it is using in the next.
4. Bh.Sāriputta defined "Paṭisandhi" from DN 15 Mahāvagga Mahānidānasutta:
   

   Name-&-Form
   “‘From consciousness as a requisite condition comes name-&-form.’ Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-&-form. If consciousness were not to descend into the mother’s womb, would name-&-form take shape in the womb?”
   “No, lord.”
   “If, after descending into the womb, consciousness were to depart, would name-&-form be produced for this world?”
   “No, lord.”
   “If the consciousness of the young boy or girl were to be cut off, would name-&-form ripen, grow, and reach maturity?”
   “No, lord.”
   “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-&-form, i.e., consciousness.
   Consciousness
   “From name-&-form as a requisite condition comes consciousness.’ Thus it has been said. And this is the way to understand how from name-&-form as a requisite condition comes consciousness. If consciousness were not to gain a foothold in name-&-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?”
   “No, lord.”
   “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-&-form.
   “This is the extent to which there is birth, aging, death, passing away, and re-arising. This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the dimension of discernment extends, the extent to which the cycle revolves for the manifesting [discernibility] of this world—i.e., name-&-form together with consciousness.

5. Buddha didn't answer the ten questions of bh. Māluṅkya in MN CūḷaMāluṅkyOvādasuttaṃ because bh. Māluṅkya, young, was caving four gains at that time. The story appears in MN MahāMāluṅkyOvādasuttaṃ, AN Māluṅkayaputtasuttaṃ when bh.Maluṅkaya got old, KN Thera. MaluṅkayaputtaTheraGathā after old bh.Māluṅkaya enlightened, and you can see in their Atthakathā as well.
   However actually, Buddha already answered it in DN1 Brahmajālasuttaṃ, and Buddha described the dependent origination part of DN1 in DN 15 Mahāvagga Mahānidānasutta quoted above.
6. Even Tipitaka and Atthakathā are written on papers as the public domain license, they still recite&memorize orally in Mahāvihāra Theravāda Buddhist Line, such as Pa-Auk. We never deny people to comment on Tipitaka and Atthakathā, but it's Mahāvihāra Tipiṭaka Memorizer Right to adjust the tipiṭaka users' misunderstood because we have lesser of the lacking in reading because through 2600 years we still recite&memorize Tipitaka and Atthakathā, not just read through.
   The similitude is the chemist who has recited, memorized, and learned about the periodic table and the formulas from the past chemist generation to generation.
7. If one still want to see their past life, your welcome to Pa-Auk monastery. Here you can practice to recalling your past life as long as you can, but you must meditate Jhāna before the recalling step.
8. Actually, abhidhammic people not often talk about the rebirth too much in our daily life because we already have known of the rebirth in detail. People Fear What They Don't Understand, so abhidhammic people have no fear in rebirth either there is the real rebirth or not. We don't debate people to protect "rebirth theory" and "no rebirth theory" because we are not eternalist and nihilism. We just explain people's misunderstood of "rebirth" in tipitaka-pali to keep Tipitaka goes on till 5000 years because the "no rebirth theory" supporters are trying to cut many sutta off Tipiṭaka. This is dangerous equal to the "rebirth theory" supporters try to add the new sutta into Tipiṭaka.
9. Are the "no rebirth theory" supporters are fearing of the rebirth? Why they often talk about the rebirth without the understood of it in detail? Is that ignorant of the rebirth information leading them to be fear of the rebirth? Is it the main cause that they try to cut many sutta about heaven and hell off Tipiṭaka? Is it called doubt-fetter in SN12.20 Paccayasutta?
   

   "When a disciple of the noble ones has seen well with right discernment this dependent co-arising & these dependently co-arisen phenomena as they have come to be, it is not possible that he would run after the past, thinking, 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?' or that he would run after the future, thinking, 'Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' or that he would be inwardly perplexed about the immediate present, thinking, 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?' Such a thing is not possible. Why is that? Because the disciple of the noble ones has seen well with right discernment this dependent co-arising & these dependently co-arisen phenomena as they have come to be."

Caving mind catching (cittānupassanā-satipaṭṭhāna)

In Theravāda-Buddhism, we understand a thing by its conditions and effects, so in Dī.A. (sumaṅgala.2) Mahāsatipaṭṭhānasuttavaṇṇanā Satipaṭṭhāna-Udesavaṇṇanā:

The practitioner have to comprehend a mind by 1. its object, governer-object, governer-mental-factors, co-nascence-conditions, state, Kramma, resultants, Kiriya, etc., 2. impermanent, etc., and 3. in citta-anupassanā-satipaṭṭhāna "mind has passion", etc.

According to above explanation, the practitioner should have understood 8 Lobha-Mind-Arising, lobha-cittuppāda, with their conditions and effects in the dependent origination cycle to catch arising caving.

The example resource:

The path of purification, aggregate chapter, consciousness (90) (91) (92):

Tattha lobhamūlaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ.

Ñ(XIV,90): II. (a) Herein, (22)-(29) that rooted in greed is of eight kinds, being classed according to joy, equanimity, [false] view, and prompting,

Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.

Ñ: that is to say: (22) when accompanied by joy it is either associated-with-[false-] view and unprompted, or (23) prompted; or (24) it is dissociated-from-[false-] view and likewise [unprompted or (25) prompted];

Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.

Ñ: and (26) when accompanied-by-equanimity it is either associated-with-[false-] view and unprompted, or (27) prompted; or (28) it is dissociated-from-[false-] view and likewise [unprompted, or (29) prompted].

Yadā hi ‘‘natthi kāmesu ādīnavo’’ti (ma. ni. 1.469) ādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati.

Ñ(XIV,91): (22) When a man is happy and content in placing wrong view foremost of the sort beginning 'There is no danger in sense desires' (M.i,307), and either enjoys sense desires with consciousness that in its own individual essence is eager without being urged, or believes auspicious sights, etc., have a [real substantial] core, then the first kind of unprofitable consciousness arises;

Yadā mandena samussāhitena cittena, tadā dutiyaṃ.

Ñ: (23) when it is with consciousness that is sluggish and urged on, then it is the second kind.

Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ.

Ñ: (24) But when & man is happy and content only, without placing wrong view foremost, and indulges in sexual intercourse, or covets others' good fortune, or steals others' goods, with consciousness that in its own individual essence is eager without being urged, then it is the third kind.

Yadā mandena samussāhitena cittena, tadā catutthaṃ.

Ñ: (25) When it is with the consciousness that is sluggish and urged on, then it is the fourth kind.

Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti

Ñ: (26)-(29) But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the sense desires, or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.

evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.

Ñ: So that rooted in greed should be understood as of eight kinds, being classed according to joy, equanimity, [false] view and prompting.

The Co-nascence of lobha-minds are 22 mental factors: (Universals-7) 1. Contact*, 2. Feeling, 3. Perception, 4. Volition, 5. One-Pointedness, 6. Psychic life, 7. Attention, (Particulars-6) 1. Initial Application, 2. Sustained Application, 3. Decision, 4. Effort, 5. Joy, 6. Conation (Immorals-9) 1. Delusion, 2. Shamelessness, 3. Fearlessness (of consequences, or to commit wrong), 4. Restlessness, 5. Attachment, 6. Misbelief, 7. Conceit, 8. Sloth, 9. Torpor. See: Abhidhmmatthasaṅgaha Chapter 2 for a brief explanation, and see the path of purification for the explanation in detail.

The pre-nascence matters of lobha-minds are Hadayavatthu and Hadayavatthu has its own Co-nascence as well.

The practitioner also has to know the dependent origination as well.

---

It's almost impossible to understand all of that knowledge with no mistaking by one's self without Jhāna meditation and the professional master's taking care. When I ask the teacher of Pa-Auk about mental factors, he answered me whether I have to meditate Jhāna to get the answer. That's why I often recommend Pa-Auk.

The Eight Liberations, Aṭṭha-Vimokkha & The Eight Bases for Transcendence, Aṭṭha-Abhibhāyatana

The Eight Liberations (Aṭṭha-Vimokkha)

1. Kāyagatāsati-RūpaJāna (rūpī) Attainer perceives own kāya (rūpa) to attain jhāna.

2. Kāyagatāsati-RūpaJāna Attainer perceives other's kāya, rūpa, to attain jhāna. << This is your answer.

   Both are body's organ, such as bloody&shitty colon, so they are not beautiful.

3. ColorKasiṇa-RūpaJāna Attainer perceives the color. it is the only color, so it's beautiful.

4. - 7. are ArūpaJāna Attainer, 8. is the champion of all jhānā because jhāna try to blind of Rūpa&Arūpa, and saññāvedayitanirodhasamāpatti can do it completely.

It comes with The Eight Bases for Transcendence, Aṭṭha-Abhibhāyatana, in MN Mahāsakuludāyisuttaṃ:

Abhibhāyatana (Pali: the 8 'stages of mastery'), are powers to be obtained by means of the kasina-exercises see: kasina. In the Com. to M. 77, where āyatana is explained by 'means' kārana it is said: The abhibhāyatana through their counteracting may master and suppress their adverse opposite states, and by means of higher knowledge they may master the objects of mind. They are means for transcending the sense-sphere.

The stereotype text often met with in the Suttas e.g. D. 11, 33; M. 77; A. VIII, 65; X, 29 is as follows:

1. Perceiving blue..., red..., yellow..., white forms in or on one's own body, one sees as if external small forms (e.g.: tooth) , beautiful or ugly; and in mastering these one understands: 'I know, I understand.' This is the first stage of mastery.
2. Perceiving forms on one's own body, one sees these forms as if external, yet now also large ones (e.g.: leg-bone=femur). This is the second stage of mastery.
3. Not perceiving forms on one's own body, one sees forms externally, small ones (e.g.: pollen inside flower). This is the third stage of mastery.
4. Not perceiving forms on one's own body, one sees forms externally, large ones (e.g.: planets, galaxies). This is the fourth stage of mastery.
5. Not perceiving forms on one's own body, one sees forms externally, blue (cobalt, yves-klein, flax, clear & pure) forms, forms of blue color, blue appearance, blue lustre, and mastering these one understands: 'I know, I understand. This is the fifth stage of mastery. 6-8: The same is repeated with yellow, red and white forms. As preparatory kasina-object for the 1st and 2nd exercise one should choose on one's own body a small or a large spot, beautiful or ugly, and thereon one should focus one's full undivided concentration, so that this object after a while in mind is visualized as a mental reflex or image nimitta and, as if it were, as something external. Such an exercise, though appearing quite mechanical, if properly carried out will bring about a high degree of mental concentration and entrance into the 4 absorptions jhāna. In the 3rd and 4th exercises the Bhikkhu by an external kasina-object gains the mental reflexes and absorption see: As objects of the remaining exercises, perfectly clear and radiant colors should be chosen, flowers, cloth, etc.

A kasina-object of small size is said to be suitable for a mentally unsteady nature, one of a large size for a dull nature, a beautiful object for an angry nature, an ugly one for a lustful nature.

In Vis.M V it is said: By means of the earth-kasina one succeeds in reaching the stage of mastery with regard to small and large objects. By means of the blue-kasina one succeeds in causing blue forms to appear, in producing darkness, in reaching the stage of mastery with regard to beautiful and ugly colours, in reaching 'deliverance through the beautiful', etc. cf. vimokkha II, 3. The same is also said with regard to the other colour kasinas.

The difference of ĀnāpānassatiSutta and KāyagatāsatiSutta

1. It doesn't mean "awareness of body sensations" in both sutta.

   It means "The practitioner should meditate ānāpānassati every time, no when&where is an exception (walking, sitting, standing, lying down, bending etc.)"

   "Awareness of sensations" is virtual, IndriyaSaṅvaraSīla, and concentration meditation, Samādhi.

   However, the Anupassanā meditation of sensations is in Vedanā-Cittā-DhammāNupassanāSaṭipaṭṭhāna of MN Mahāsatipaṭṭhānasutta. This section is about the comprehension of nāmas' origin.

2. Buddha taught only the first 1-4/16 steps (Samatha-meditation part) of ānāpānassati to the practitioner who interested in the beginning of the Ānapānassati-meditation, which was talked in the current conversation at the origin of Sutta. Ma. U. Kāyagatāsatisuttaṃ (body/kāya and sati in this sutta refer to kāya-anupassanā-satipaṭṭhāna):

   "Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: 'Isn't it amazing, friends! Isn't it astounding! — the extent to which mindfulness immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees — the worthy one, rightly self-awakened — to be of great fruit & great benefit.' This was the discussion that had come to no conclusion when the Blessed One arrived."

   But Buddha taught the full version of ānāpānassati-meditation to Taruṇa-Vipassaka, the practitioners who had already meditated the first 1-4/16 (Samatha-meditation part) of ānāpānassati in the Buddhist Lent of Sutta. Ma. U. Ānāpānasatisuttaṃ, however, it was the end of that Buddhist Lent when they would go to the next step, the other 5-16/16 (vipassanā-meditation part).

   So Buddha decided to remain at Savatthi for another month, pavāranā saṅgha, to turn those Taruṇa-Vipassakas enlighten Nibbāna easier by the other 5-16/16 (vipassanā-meditation part) between that the Buddhist Lent before they transport to the other country after Buddhist Lent because the transportation will make those Taruṇa-Vipassakas meditation dropping down. Then those practitioners enlightened in time, so Buddha concluded the 16 steps Ānāpānassati-meditation of those practitioners as the main content of Sutta. Ma. U. Ānāpānasatisuttaṃ.

   ...

   "Monks, I am content with this practice. I am content at heart with this practice. So arouse even more intense persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. I will remain right here at Savatthi [for another month] through the 'White Water-lily' Month, the fourth month of the rains."

   ...

   Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the White Water-lily Month, the fourth month of the rains — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks (the silent means all practitioners there have already enlightened and sitting with attainment in Phala-Samāpatti), he addressed them:

   ...

   "In this community of monks there are monks who remain devoted to mindfulness of in-&-out breathing.

   ...(full 16 steps of ānāpanassati meditation)...

Sujātā is vessa caste, Brahmaṇa-kula uses mānavaka, Gahapaṭi-mahāsāla uses kuṭumbiya

Sujātā is called "mother of Yasa" in VN Mahāvagga, and her name "Sujātā" is declared in AN Ekakanipāta Etadagga Pāli.
Buddha took her food before he enlightened Nibbāna. After Buddha taught VN Anattalakkhaṇasutta to Pañcavaggī, Buddha taught Anupubbīkathā to Yasa and parents.
This is her profile in AN Ekakanipāta Atthakathā. It shows Sujātā wasn't born in rich Brahmaṇa caste family. She was born in rich Vessa caste family because she was born in Kuṭumbhika-kula.
Brahmaṇa-kula = <personal-name>+maṇava (Brahmaṇa caste family)
Brahmaṇa-mahāsāla-kula = rich Brahmaṇa caste family
Gahapaṭi-mahāsāla = <personal-name>+kuṭumbiya (rich Vessa caste family)
Example from Aṅ.A. (manoratha.1) Etadaggavagga Paṭhamavagga etadaggapadavaṇṇanā:

ito satasahassakappādhike asaṅkhyeyyakappamatthake sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. Mahāmoggallāno gahapatimahāsālakule nibbatti, nāmena sirivaḍḍhakuṭumbiko nāma ahosi.

the craving-practice leads to the origin of feeling

From SN 36.23:

Paṭipadā is placing at the same position of upādāna (clinging), so we can find the answer in the sutta that including clinging, craving, and feeling together, such as the four noble truth in Sutta. See Saṃ. Ma. DhammacakkappavattanaSutta:

"Now this, monks, is the noble truth of stress:1 Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
"And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.

The feeling is an aggregate, and the craving origins clinging-aggregates, so the practicing of craving origin the feeling aggregate. See Sutta. Ma. U. Mahāpuṇṇamasuttaṃ:

"Monk, these are the five clinging-aggregates, i.e., form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate."

Therefore, the last question in SN 36.23 is about the noble eightfold path of the four noble truth:

Q:What’s the origin of feeling? katamā nu kho, bhante, vedanā?
...
A: Feeling originates from contact. Phassasamudayā vedanāsamudayo.
...
Q: What’s the practice that leads to the origin of feeling? katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?
...
A: Craving is the practice that leads to the origin of feeling. Taṇhā vedanāsamudayagāminī paṭipadā.
...
Q: What’s the cessation of feeling? Katamo vedanānirodho?
...
A: When contact ceases, feeling ceases. Phassanirodhā vedanānirodho.
...
Q: What’s the practice that leads to the cessation of feeling? katamā vedanānirodhagāminī paṭipadā?
...
A: The practice that leads to the cessation of feelings is simply this
noble eightfold path, that is:
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā,
seyyathidaṃ—
right view, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, and right immersion.
sammādiṭṭhi … pe … sammāsamādhi.
...