Not explicitly. But if you read MN 43, especially look at the pali, you might get some understanding of this. Only at 4th jhana Manovinnana is free of 5 senses. These 5 senses lead to Mano as describe in this Sutta.
Problem is citta (emotional mind) is formed from citta sankhara which is vedana (feeling) and sanna (sensation:color/sound or “perception” in regular translation).
When one is in samadhi, the citta is unified with mano. That means, there is no feeling born from 5 senses. Then, one can experience subjective feeling of happiness (piti).
Also, look at how one can entered a jhana (samadhi). The formula is:
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhana
Also look at sn 48.42, why one needs to develop Sati (introspection to within on 4 objects, then one can be free from these 5 senses). Development of sati lead to freedom and then nibbana.
Quote is below:
“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”
“But Master Gotama, what does the mind (mano) have recourse to?”
“The mind has recourse to mindfulness.(sati)”
“But what does mindfulness have recourse to?”
“Mindfulness has recourse to freedom. (Vimutti)”
“But what does freedom have recourse to?”
“Freedom has recourse to extinguishment. (Nibbana)”
“But what does extinguishment have recourse to?”
“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. For extinguishment is the culmination, destination, and end of the spiritual life.”
That is how I understand it.
Samma vayama, samma sati & samma Samadhi can’t be separated. One also needs a foundation of right view and right conducts to be able to train those 3.
Then, also look at how the Dependent of Origination can be understood from these. One can understand the whole teaching of Buddha.