that is, the ideas both of the attributes of God and of particular things do not own as their efficient cause their objects (ideata) or the things perceived, but God himself in so far as he is a thinking thing.
Erran nahi da, bai Jainkoaren atributuen bai gauza singularren ideiek kausa erazletzat onartzen dutela Jainkoa bera, pentsatzen duen gauza den bezainbatean, eta ez haien objektuak edo haien bitartez hautematen diren gauzak.