Yes that’s correct. There is a causal sequence between sila and samadhi (AN 11.1, 2). This is also seen in the Buddha-to-be’s investigation leading to awakening, and the practitioner must similarly observe the results of thoughts/actions:
"And as I remained thus heedful, ardent, & resolute, thinking imbued with sensuality arose in me. I discerned that ‘Thinking imbued with sensuality has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, pomotes vexation, & does not lead to Unbinding.’
[…]
“And as I remained thus heedful, ardent, & resolute, thinking imbued with renunciation arose in me. I discerned that 'Thinking imbued with renunciation has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding.”
The relationship between samadhi and panna is more complex:
“The experience of absorption is one of intense pleasure and happiness, brought about by purely mental means, which thereby automatically eclipses any pleasure arising in dependence on material objects. Thus absorption functions as a powerful antidote to sensual desires by divesting them of their former attraction.”—-Analayo
Greed and hatred are emotional defilements which require tranquillity for their removal. However defeating ignorance requires the development of right view (AN 2.30). This accounts for there being two links in the wisdom component of the noble eightfold path, right view and right thought.
Tranquillity is essential to quieten the mind making it a suitable subject for observation with insight. In that state the action of the hindrances can be examined, exposed and removed. Concentration also gives the focussing power necessary to perform that operation.
“At the cognitive level, which is its most basic sphere of operation, ignorance infiltrates our perceptions, thoughts, and views, so that we come to misconstrue our experience, overlaying it with multiple strata of delusions. The most important of these delusions are three: the delusions of seeing permanence in the impermanent, of seeing satisfaction in the unsatisfactory, and of seeing a self in the selfless.[66] Thus we take ourselves and our world to be solid, stable, enduring entities, despite the ubiquitous reminders that everything is subject to change and destruction. We assume we have an innate right to pleasure, and direct our efforts to increasing and intensifying our enjoyment with an anticipatory fervor undaunted by repeated encounters with pain, disappointment, and frustration. And we perceive ourselves as self-contained egos, clinging to the various ideas and images we form of ourselves as the irrefragable truth of our identity.”
“Whereas ignorance obscures the true nature of things, wisdom removes the veils of distortion, enabling us to see phenomena in their fundamental mode of being with the vivacity of direct perception. The training in wisdom centers on the development of insight (vipassana-bhavana), a deep and comprehensive seeing into the nature of existence which fathoms the truth of our being in the only sphere where it is directly accessible to us, namely, in our own experience. Normally we are immersed in our experience, identified with it so completely that we do not comprehend it. We live it but fail to understand its nature. Due to this blindness experience comes to be misconstrued, worked upon by the delusions of permanence, pleasure, and self.”—Bikkhu Bodhi
Perceptions are the result of formed views. Changing views through investigation of thoughts/actions and their effects changes perceptions. In this delusion is supported by conventional reality, so independence needs to be cultivated.
