成唯識論述記 7.51

7.51

述曰：不深推度是尋，深推度者是伺。《顯揚》、《五蘊》等皆言意言境，《大論》第五言名身等境。又不深推度名思，深名惠者，此有二義：一者謂思全不推度，名不深推度，非為細推度也，翻惠為義故，《對法論》言：不推度故。二云：思雖不如惠有深推度，亦淺推度故，前第五卷證第七無尋、伺中，言淺深推度故。《對法》言：不推度，不深推故。然《對法》配此，如是次第，即顛倒逆次配，非此相違。

The Commentary states: What does not deeply infer is investigation; what deeply infers is evaluation. The Prakaraṇāryavācā, the Pañcaskandhaka, and so forth all speak of 'the object of mental speech', while fascicle 5 of the Great Treatise speaks of 'objects such as name-bodies (nāmakāya)'. Furthermore, when it is said that not deeply inferring is called volition and deeply inferring is called wisdom, this has two meanings: First, volition does not infer at all, which is termed 'not deeply inferring'—not that it infers subtly—because its meaning is defined as the opposite of wisdom; as the Abhidharma-samuccaya states: 'because it does not infer.' Second, it is said: although volition is not like wisdom in having deep inference, it also has shallow inference; thus in the previous fifth fascicle, in proving that the seventh consciousness lacks investigation and evaluation, it spoke of shallow and deep inference. The Abhidharma-samuccaya's 'does not infer' means that it does not deeply infer. However, when the Abhidharma-samuccaya correlates them in this order, it reverses the sequence, but it is not contradictory to this.