I think something like the Āsīvisopamasutta SN 35.238 needs to be considered.
‘Four lethal poisonous vipers’ is a term for the four primary elements: cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— the elements of earth, water, fire, and air. pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.
‘Five deadly enemies’ is a term for the five grasping aggregates, that is: Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— form, feeling, perception, choices, and consciousness. rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.
‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed. Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ.
‘Empty village’ is a term for the six interior sense fields. Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty. Cakkhuto cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati …pe… If an astute, competent, clever person investigates this in relation to the ear … nose … tongue … body … jivhāto cepi naṁ, bhikkhave …pe… mind, it appears vacant, hollow, and empty. manato cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.
‘Bandits who raid villages’ is a term for the six exterior sense fields. Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. The eye is struck by both agreeable and disagreeable sights. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; The ear … sotaṁ, bhikkhave …pe… nose … ghānaṁ, bhikkhave …pe… tongue … jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; body … kāyo, bhikkhave …pe… mind is struck by both agreeable and disagreeable ideas. mano, bhikkhave, haññati manāpāmanāpesu dhammesu.
‘Large deluge’ is a term for the four floods: Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṁ oghānaṁ adhivacanaṁ— the floods of sensual pleasures, desire to be reborn, views, and ignorance. kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.
‘The near shore that’s dubious and perilous’ is a term for substantial reality. Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ.
‘The far shore, a sanctuary free of peril’ is a term for extinguishment. Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ.
‘The raft’ is a term for the noble eightfold path, that is: Kullanti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi.
‘Paddling with hands and feet’ is a term for rousing energy. Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ.
‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.” Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanan”ti.
And Upādānaparipavattasutta SN 22.56
And what is perception? Katamā ca, bhikkhave, saññā? There are these six classes of perception: Chayime, bhikkhave, saññākāyā— perceptions of sights, sounds, smells, tastes, touches, and ideas. rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. This is called perception. Ayaṁ vuccati, bhikkhave, saññā. Perception originates from contact. Phassasamudayā saññāsamudayo; When contact ceases, perception ceases. phassanirodhā saññānirodho. The practice that leads to the cessation of perceptions is simply this noble eightfold path … Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.
And Uṇṇābhabrāhmaṇasutta SN 48.42
“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. “Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. What five? Katamāni pañca? The faculties of the eye, ear, nose, tongue, and body. Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.” Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti.
“But Mister Gotama, what does the mind have recourse to?” “Manassa pana, bho gotama, kiṁ paṭisaraṇan”ti?
“The mind has recourse to mindfulness.” “Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti.
“But what does mindfulness have recourse to?” “Satiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?
“Mindfulness has recourse to freedom.” “Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti.
“But what does freedom have recourse to?” “Vimuttiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?
“Freedom has recourse to extinguishment.” “Vimuttiyā kho, brāhmaṇa, nibbānaṁ paṭisaraṇan”ti.
“But what does extinguishment have recourse to?” “Nibbānassa pana, bho gotama, kiṁ paṭisaraṇan”ti?
“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. “Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. For extinguishment is the culmination, destination, and end of the spiritual life.” Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti.