Dear Dimitry,
Thnaks for the corection here. I was a bit hasty in my interpretation
of nijjhaanako.
This passage might clarify anyway:
http://www.budsas.org/ebud/jhanas/jhanas06.htm
Venerable Gunaratana:
"The ubhatobhagavimutta, "one liberated in both ways," and the
pannavimutta "one liberated by wisdom," thus form the terms of a
twofold typology of arahats distinguished on the basis of their
accomplishment in jhana. The ubhatobhagavimutta arahat experiences in
his own person the "peaceful deliverances" of the immaterial sphere,
the pannavimutta arahat lacks this full experience of the immaterial
jhanas. Each of these two types, according to the commentaries, again
becomes fivefold -- the ubhatobhagavimutta by way of those who
possess the ascending four immaterial jhanas and the attainment of
cessation, the pannavimutta by way of those who reach arahatship
after emerging from on of the four fine-material jhanas and the dry-
insight mediator whose insight lacks the support of mundane jhana.

The possibility of attaining the supramundane path without possession
of a mundane jhana has been questioned by some Theravada scholars,
but the Visuddhimagga clearly admits this possibility when it
distinguishes between the path arisen in a dry-insight mediator and
the path arisen in one who possesses a jhana but does not use it as a
basis for insight (Vism.666-67; PP.779). Textual evidence that there
can be arahats lacking mundane jhana is provided by the Susima Sutta
(S.ii, 199-23) together with is commentaries. When the monks in the
sutta are asked how they can be arahats without possessing
supernormal powers of the immaterial attainments, they reply: "We are
liberated by wisdom" (pannavimutta kho mayam). The commentary glosses
this reply thus: "We are contemplatives, dry-insight meditators,
liberated by wisdom alone" (Mayam nijjhanaka sukkhavipassaka
pannamatten'eva vimutta ti, SA.ii,117). The commentary also states
that the Buddha gave his long disquisition on insight in the
sutta "to show the arising of knowledge even without concentration"
(vina pi samadhimevam nanuppattidassanattham, SA.ii,117). The
subcommentary establishes the point by explaining "even without
concentration" to mean "even without concentration previously
accomplished reaching the mark of serenity" (samathalakkhanappattam
purimasiddhamvina pi samadhin ti), adding that this is said in
reference to one who makes insight his vehicle (ST.ii,125). "
Robert


--- In Pali@yahoogroups.com, "Dimitry A. Ivakhnenko (Äìèòðèé
Àëåêñååâè÷ Èâàõíåíêî)" <koleso@...> wrote:

> Dear Robert,
>
> r> Section 70, Susima Sutta Va.n.nanaa, Samyuttanikaaya

A.t.thakathaa

> r> "Api pana tvam, susimaati idam kasmaa aarabhi? Nijjhaa
> r> nakaanam sukkhavipassakabhikkhuunam paaka.takara.nattham.
> r> Ayañhettha adhippaayo– na kevalam tvameva nijjhaanako
> r> sukkhavipassako, etepi bhikkhuu evaruupaayevaati."
>
> r> "Why did the Buddha start this line "Api pana tvam, susimaati"?

He

> r> did so in order to show the existence of the monks who are

Arahants

> r> without jhaanas. This is the paraphrase here – `You are not the

only

> r> Arahant without jhaanas. These monks are also the same as you.' "
> r> (Suan Lu zwa translation)
>
> In my opinion there is a misunderstanding in this translation, and

it

> can not serve as an argument.
>
> Nijjhaana (Skt. nidhyaana) means "understanding, insight,
> attentiveness, comprehension", and not the absence of jhaana.
>
> Anudipanipatha (Mya: .130):
>
> "Nijjhaana.m"ti su.t.thu olokana.m.
>
> Dimitry