俱舍論記 5.42

5.42

「唯順生受至正性離生」者，唯順生受。如文可解。《正理》一說同此論。又一說，一類諸師作此定執，謂順生受及不定受。所以者何？成此定者亦容得入正性離生，入已必無現起此定，由約現行說無想定名異生定，非約成就。

"It is only experienced in the next rebirth... entry into the certainty of rightness (samyaktva-niyāma)," it is only experienced in the next rebirth, as can be understood from the text. One explanation in the Nyāyānusāra agrees with this treatise. Another explanation is that a group of masters holds this definite view, saying that it is experienced in the next rebirth and of indefinite experience. Why is this? One who has accomplished this concentration is also permitted to enter the certainty of rightness; once entered, they will definitely never manifest this concentration again. Thus, the designation of the non-conceptual concentration as a concentration of ordinary beings is made with respect to its active manifestation, not with respect to its possession.