瑜伽師地論略纂 7.112

7.112

能熟解脫慧之成熟中有二，初問、次答。答中有三：初明止觀由慧成熟，次明近善友習三學由慧成就，後明十種能熟解脫慧成熟法。解脫謂果，能熟謂因，即止觀等。此果此因皆是所熟，慧為能熟，能熟彼故，名慧之成熟。　「定心中慧，於所知境清淨轉故」者，釋奢摩他支由慧成熟。定心無慧，證境不明，障垢不離，由慧證明及能離障，定心方滿，故名慧熟。

In “the maturation of the wisdom that matures liberation”, there are two parts: first the question, then the answer. In the answer there are three: first, clarifying that śamatha and vipaśyanā are matured by wisdom; next, clarifying that drawing close to spiritual friends and practicing the three trainings are accomplished by wisdom; finally, clarifying the ten factors of maturation of the wisdom that can mature liberation. Liberation refers to the fruit, and that which matures refers to the cause, namely śamatha, vipaśyanā, and so forth. Both this fruit and this cause are what is matured; wisdom is that which matures, and because it can mature them, it is called the maturation of wisdom. “Wisdom in the concentrated mind functions purely toward the objects of knowledge” explains that the factor of śamatha is matured by wisdom. If the concentrated mind lacks wisdom, the realization of the object is unclear, and hindrances and impurities are not separated from; through wisdom giving realization and being able to separate from hindrances, the concentrated mind only then reaches fullness, hence it is called maturation by wisdom.