Search the EBT for the five jhāna factors and they turn up twice. Neither time is it the Buddha teaching them; both times it is Sāriputta — MN 43 and MN 111. That is the entire canonical footprint of a scheme that now defines what “jhāna” means for most of Theravāda.
Set against that, the seven awakening factors — the satta bojjhaṅgā — run right through SN 46, both as independent factors and as a causal sequence:
sati ·
dhamma-vicaya ·
vīriya ·
pīti ·
passaddhi ·
samādhi · 🛆:eye: upekkhā
What’s missing from the five is not random. The LBT five are vitakka, vicāra, pīti, sukha, citt’ekaggatā. Sati is not on that list at all. Neither is dhamma-vicaya. Those are precisely the two faculties that remember a Dhamma and investigate one — and they were never in the scheme, not in first jhāna and not in any other.
That leaves vitakka and vicāra as the only remaining candidates for doing any investigating, and the LBT redefines those as “initial and sustained attention” rather than thinking and evaluating — so they cannot investigate anything either. And by second jhāna they are gone regardless. From there the scheme leaves pīti, sukha, ekaggatā; then sukha, ekaggatā; then upekkhā, ekaggatā. Not one of those can remember a Dhamma, investigate one, or discern what is happening.
Nor does the upekkhā arriving in fourth jhāna repair it, because the LBT reads that as neutrality of feeling, not as the equanimous-observation that actually does vipassanā.
So the conclusion is structural, not rhetorical: the three factors the five-factor scheme drops — upekkhā, sati, dhamma-vicaya — are exactly the three capable of vipassanā. With the LBT five, the jhānas become a frozen samatha exercise. With the seven, they are where insight happens. Each of the four jhānas has all seven available, which is why the suttas can treat the jhānas as the place both samatha and vipassanā occur, rather than a sealed absorption you have to exit before any insight is possible.
The full page has MN 78 on vīriya as an independent factor the five leave out, SN 46.2 and SN 46.4, the twenty meditation subjects of SN 46, MN 43 where Sāriputta makes the claim, the Visuddhimagga passage on how the five supposedly oppose the five hindrances one-for-one, and MN 53 on the jhāna formula read as actual meditation instructions.