Sleep States & Ayatanas

So, in the Suttas, sleep and ayatana immersions are treated as two different experiences. However, I haven’t come across any suttas that actually explain sleep in detail (aside from indulgence in it being frowned upon).

Is there any suttas, commentaries or abhidhamma treaties that explain their difference, and why cessation of feeling and perception is not analogous to sleep? Why is one instance of absence of sensory experience is treated differently than another?

If anyone has authoritative sources on this, it would be much appreciated!

I wonder if the following might be helpful:

SN 41.6 has:

When a mendicant has attained the cessation of perception and feeling, […] their faculties are very clear.

Mil 6.3.5 has:

‘Under two conditions, O king, is the mind inactive though the body is there—when a man being in deep sleep the mind has returned into itself [~bhavanga], and when the man has fallen into a trance [~nirodha].

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Cessation of perception and feeling is synonymous with the cessation of consciousness. Sleep isn’t, consciousness is present in this or that way, that I am not sure how to describe it. Perhaps some clue are reports about patients in anesthetic state who could describe precisely what was going on during operation.

Nevertheless that consciousness is present in deep sleep is obvious since sufficient noisy sound or shaking the body are able to wake up the sleepers.

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Yet we find:

(manual of Abhidhamma by B. Bodhi)

After emerging from the base of noth-ingness the meditator then makes four resolutions: (1) that any requisites he has belonging to others should not be destroyed during the attainment (his own requisites are automatically protected by the attainment itself);
(2) that he should emerge if his services are needed by the Sangha;
(3) that he should emerge if he is summoned by the Buddha (during the Buddha’s lifetime); and (4) that he is not bound to die within seven days.
After making these resolutions, he enters the fourth immaterial jhāna, which occurs for two moments of javana. Immediately after, he attains cessation, wherein the stream of consciousness is temporarily suspended.

Since resultants are produced from the maturing of kamma, they are not active but passive and quiescent. Thus in the mind of a person in deep sleep, the resultant bhavanga consciousness arises and passes away in constant succession, yet during this time no efforts are made for action by body, speech, or mind, and there is not even distinct aware-ness of an object.

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