AN 5.179 V&V in first jhana, is thinking and evaluation

Note that:

diṭṭha-dhamma-sukha-vihārānaṃ is a code phrase for first 3 or 4 jhanas (AN 6.29)
adhicitta, and in this sutta, ābhi-cetasikā are also code phrases referring to 4 jhanas.

And Buddha-anussati, Dhamma-anussati..., V&V (thinking and evaluation) not explicitly calling out vitakka, but it's vitakka because it's a complex train of  thought in quotes "That Blessed One is perfected, a fully awakened Buddha, ..."

So clearly what's happening here, is these stream enterer householders, use inspiring thoughts (vitakka & vicara) while in First jhana. V&V can not be the Vism. redefinition of "placing the mind and keeping it connected."

In AN 6.10, the same idea is a little more explicit than here, by including the 7sb sequence.

AN 5.179 

excerpt from:
http://lucid24.org/an/an05/an05-v18/toc-addon/index.html#calibre_link-15

Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	And what are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty?
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the first pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:	Furthermore, a noble disciple has experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the second pleasureful meditation …
Puna caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:	Furthermore, a noble disciple has experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the third pleasureful meditation …
Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the fourth pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	These are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty.
Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ—imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya:	You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’