首楞嚴義疏注經 5.6

5.6

諸無明者，謂全界無明也，總攝一切二障見思，故名為諸。始自迷真，隨逐有情生滅不離，故上文云「和合妄生，和合妄死」，故云俱滅俱生也。初果有學雖未斷思，已名破煩惱障，得人空證，而全未破所知障，法執猶存，故云猶隔日瘧。

"All avidyā" refers to the avidyā of the entire realm; it subsumes all of the two obscurations, views, and thoughts, hence it is called "all." From the initial delusion regarding reality, it follows sentient beings, never departing from arising and ceasing; hence the text above says "falsely arising through combination, falsely dying through combination," which is why it says "ceased and arisen together." Although trainees of the first fruit have not severed thought, they are already said to have broken the affliction-obscuration and attained realization of personal emptiness; yet they have completely failed to break the cognitive obscuration, and attachment to dharmas still persists, which is why it says "still like those with quartan malaria."