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One, indeed, need to read the Holy Scripture with attention and intelligence in order to be able to tell when the allegorical language is chosen and when, direct.

In the "vine and branches" discourse Jesus blends the image into its true topic, discipleship, so it should be clear to any listener with adult intelligence that "husbandman", "fruit", "branches" refer to God the Father, works of love, and discipleship (John 15:6-10).

In the "door" discourse it is abundantly clear that the language is allegorical: in John 10 verse 1-2 He speaks of a physical door, in verse 9 Jesus says "I am the door", and in verse 11 He already says "I am the good shepherd", explaining the "door" allegory.

In the three accounts of the Last Supper there is no hint of allegory and Jesus actually says to the Apostles "do it". One cannot give a command to "do" an allegory. Surely the Apostles did not take it as an allegory: St. Paul urges us to "discern the body of the Lord" in the Eucharist. Further, in John 6 the physicality of the Eucharistic food and the fact that it at the same time is His flesh "indeed" is stressed.

But a Protestant would engage in such foolishness because to him the Holy Scripture is not the Word of God, but a source of quotes that he combines at will without regard to context, like a child plays with wood blocks. The fog would lift at once if the Fathers of the Church were consulted. How did they understand the Last Supper?

Here are some:

St. Cyril of Jerusalem: Nor doubt that this is true; for He plainly says, This is my body; but rather receive the words of your Savior in faith. For since He is the Truth, He lies not. They rave foolishly then who say that the mystical blessing loses its power of sanctifying, if any remains are left till the following day. For the most holy Body of Christ will not be changed, but the power of blessing and the life giving grace is ever abiding in it. For the life-giving power of God the Father is the only-begotten Word, which was made flesh not ceasing to be the Word, but making the flesh life giving. What then? since we have in us the life of God, the Word of God dwelling in us, will our body be life-giving? But it is one thing for us by the habit of participation to have in ourselves the Son of God, another for Himself to have been made flesh, that is, to have made the body which He took from the pure Virgin His own Body. He must needs then be in a certain manner united to our bodies by His holy Body and precious Blood, which we have received for a life giving blessing in the bread and wine. For lest we should be shocked, seeing the Flesh and Blood placed on the holy altars, God, in compassion to our infirmities, pours into the offerings the power of life, changing them into the reality of His own flesh, that the body of life may be found in us, as it were a certain life-giving seed. He adds, Do this in commemoration of me.
St. John Chrysostom: For this Blood molds in us a royal image, it suffers not our nobleness of soul to waste away, moreover it refreshes the soul, and inspires it with great virtue. This Blood puts to flight the devils, summons angels, and the Lord of angels. This Blood poured forth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robes of Christ; yes rather clothed upon by the King Himself. And since if you come clean, you come healthfully; so if polluted by an evil conscience, you come to your own destruction, to pain and torment. For if they who defile the imperial purple are smitten with the same punishment as those who tear it asunder, it is not unreasonable that they who with an unclean heart receive Christ should be beaten with the same stripes as they were who pierced Him with nails.
(from Catena Aurea to Luke 22:19-20)

You could have studied all this for yourself; what prevented you?