大乘義章 6.31

6.31

次就位辨。依如《毘曇》，凡夫乃至斯陀之人，具足十纏；那含之人，但有睡掉，無餘八種；羅漢全無。若依《成實》，斯陀已前相同《毘曇》；那含之人，斷欲結故，無慳睡眠，有餘七種；羅漢全無。問曰：羅漢若無眠者，何故經中說羅漢眠？龍樹釋言「眠有二種：一有夢眠，神應渾濁，種種異見。二無夢眠，靜息而已。彼阿羅漢已捨夢眠，有無夢眠。」何故有此？論自釋言「四大之身，法須飲食眠息將養，是故有之；不為安穩著樂故眠。」論復釋言「羅漢有二：一慧解脫、二俱解脫。俱解脫者具得八禪，以得禪故，得色界地微妙四大來在身中，身則安樂，是故無眠。慧解脫者不得上禪，不得禪故，不得上界勝妙四大來入身中，是故有眠。」羅漢如是，佛復云何？龍樹釋言「佛永無眠。為化眾生，示現有之。」十纏之義，略辨如是。

Next, they are distinguished with respect to spiritual stages. According to the Abhidharma, ordinary persons up to the sakṛdāgāmin fully possess the ten entanglements; an anāgāmin has only torpor and restlessness, lacking the other eight kinds; an arhat lacks them completely. If one relies on the Tattvasiddhi, those prior to the sakṛdāgāmin are the same as in the Abhidharma; because an anāgāmin has severed the bonds of desire, he lacks avarice, drowsiness, and torpor, but has the remaining seven kinds; an arhat lacks them completely. Question: If an arhat has no drowsiness, why do the sūtras say that an arhat sleeps? Nāgārjuna explains: 'There are two kinds of sleep: first, dreaming sleep, in which the spirit is turbid and experiences various strange visions; second, dreamless sleep, which is merely quiet rest. That arhat has already abandoned dreaming sleep, but has dreamless sleep.' Why does he have this? The treatise itself explains: 'The body of the four great elements inherently requires food, drink, sleep, and rest for its nourishment, and for this reason it exists; it is not that he sleeps out of attachment to ease and pleasure.' The treatise further explains: 'There are two kinds of arhats: first, those liberated by wisdom (prajñāvimukta); second, those liberated both ways (ubhayatobhāgavimukta). Those liberated both ways fully attain the eight dhyānas; because of attaining the dhyānas, they obtain the subtle and wondrous four great elements of the form realm to enter into their bodies, so their bodies are at peace and happy, and therefore they do not sleep. Those liberated by wisdom do not attain the higher dhyānas; because of not attaining the dhyānas, they do not obtain the superior and wondrous four great elements of the higher realms to enter into their bodies, and therefore they sleep.' Such is the case for arhats; how is it for the Buddha? Nāgārjuna explains: 'The Buddha is eternally free from sleep. In order to transform sentient beings, he merely manifests it.' The doctrine of the ten entanglements is briefly distinguished as above.