The meaning of any phrase can only be understood by taking the entire phrase into consideration. This includes considering the full semantic range of all terms employed. This doesn't always allow for direct one-to-one correspondences when translating from Pāli to English. Ven. Bodhi has correctly understood the meaning of these phrases
I still cannot see how you can insist that Bhikkhu Bodhi translated "hoti" to mean "as they occured" when he very clearly translated "hoti" in the following passage to simply mean "was this" -
Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
(Now Sariputta's insight occured into states one by one as they occured was this:)
"Hoti" is in the 3rd person singular and is a clear reference to Sariputta and not to the plural dhammas.
"Honti" in the following 7 refrains are in the 3rd person plural and function simply to qualify the "dhammā" (plural) which were the object of the passive verb vavatthita, and not to qualify the verb itself.
tyāssa dhammā anupadavavatthitā honti
These/ dhammas/ uninterruptedly defined/ were
"Honti's" simple function was to simply denote "were", not "as they occured". You may wish to reconsider your innovative re-distribution of the qualifiers "one by one" and "as they occured", once you have had the chance to consult the Pali grammars on how adverbs are structured in relation to their verbs.
It is cetanā which performs this function, not vitakka nor vicāra.
Finally, some partial agreement. This is the point which Ven Analayo makes about vitakka and vicara when they are part of the compound vitakkavicara. They are intentions, not thought and evaluation.
No, it's the reflexiveness of saññā (as one cognitive aspect of the reflexiveness of viññāṇa in general).
I agree. But sanna has a different function to thinking and thoughts, which is quite clearly indicated by the "iti" speech markers in the vipassana refrains.
These mental factors are all concomitant with one object-support (ārammaṇa). Thus there is no difficulty whatsoever.
Quite right, but for vavatthita as a functional aspect of sanna to vavattheti sanna real-time requires at least 2 object supports, unless you plead that one phassa can be the cause and condition for 2 sanna.
Something which really needs to be addressed is that anyone who relies on the jhāna theory of Ven. Brahmavamso (as well as many people who rely on the Visuddhimagga jhāna without a careful study of all relevant older material) is going to have a very different understanding of what jhāna is, than someone who relies on the Tipiṭaka as canonical authority and has also studied other early para-canonical Pāḷi and other Sthaviravāda treatises.
Assuming, of course, that the person who "relies on the Tipitaka" has demonstrated a proper understanding of the Tipitaka phrasing and meaning.
I absolutely agree with the Sila Sutta AN 4.12 where, with the abandonment of the Hindrances, the mind becomes "citta ekagga". But is Jhana the ONLY place where the Hindrances are absent? Apparently not, given the many pericopes when the Buddha gives the teaching peculiar to the Buddhas, when the auditor's mind is "ready, malleable, free from hindrances
, elated, & bright". The auditor is listening, and the Canon is quite clear about sound being a thorn in 1st Jhana. There are states other than Jhana where the mind becomes "citta ekagga".
I also agree with the point in MN 127 regarding mahaggatā cetovimutti, save that there is nothing in the text itself to suggest that the resolution and pervasion are done whilst in Jhana. Quite the contrary. Take a look at the Pali -
Katamā ca, gahapati, mahaggatā cetovimutti? Idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati
Viharati can be a reference to Jhana. But, "pharitvā" and "adhimuccitvā" are both absolutives for "pharita" and "adhimuccita" respectively, ie "having pervaded" and "having resolved". The English translation you offer simply does not capture the temporal sense of the absolutive for the resolution and pervasion having preceded
the abiding. If anything, MN 127 is yet more evidence in support of the canonical concept of Jhana that has little to do with a mind doing many things. I'll add MN 127 to my growing list of absorption jhana authorities.