瑜伽師地論略纂 5.7

5.7

In the second, the establishment, there are three [parts]: first, citing the sūtra to state [the topic]; second, explaining each separately; and third, from "the World-Honoured One, regarding the mundane upāya" onward, resolving difficulties concerning the sequence of samādhi and vimokṣa.
"The joy induced by desires" and so forth displays that which is to be separated from, because the unconditioned [state] of āśraya-parāvṛtti that is realized is called separation.
"Furthermore, having practiced and perfected the five dharmas" displays the dharmas produced through āśraya-parāvṛtti. Gladness and joy both have joyful feeling as their nature; [they are] established as two differences because of the truly deep jubilation induced by absence of regret. Tranquillity and ease both have pleasant feeling as their nature; [they are] established as two differences because of the adaptability induced by separating from all dauṣṭhulya, and the two kinds of pleasant fruit induced by adaptability. This is what was referred to in the preceding fifth fascicle as joy and pleasure born of separation. However, since these two feelings are both pleasing and both born of manas, they are collectively called "joy"; therefore here it only speaks of joy born of separation. If it were not so, the various passages would conflict.
As for not speaking of equanimity among that which is induced by desires: equanimity induced by desires is not delight, and because one is weary of desires, it is not what is to be abandoned; whereas equanimity induced by unwholesomeness, being unwholesome by nature, is precisely what is to be abandoned. Therefore their statements differ.