Anonymous (Kalam fi mahd al-khair) prop bardenhewer 7 · pattin prop 7 · bardenhewer page 74-75

كلّ عقل يعلم ما فوقه وما تحته الّا انّه يعلم ما تحته بانّه علّة له ويعلم ما فوقه لانّه يستفيد منه الفضائل والعقل جوهر عقلىّ فعلى نحو جوهره يعلم الاشياء التى يستفيدها من فوق والاشياء التى هو لها علّة فهو مميّز ما فوقه وما تحته ويعلم ان ما فوقه علّة له وما تحته معلول منه ويعرف علّته ومعلوله بالنوع الذى هو عليه اعنى بنوع جوهره وكذلك كلّ عالم انّما يعلم الشىء الافضل والشىء الادنا الارذل على نحو جوهره وذاته لا على نحو ما عليه الاشياء فان كان هذا هاكذى فلا محالة اذا انّ الفضائل التى تتنزّل على العقل من العلّة الاولى تكون فيه عقليّة وكذلك الاشياء الجسمانيّة المحسوسة تكون فى العقل عقليّة وذلك انّ الاشياء التى فى العقل ليست الآثار بعينها بل هى علل الآثار والدليل على ذلك انّ العقل بعينه علّة الاشياء التى تحته بانّه عقل فاذا كان العقل علّة الاشياء بانّه عقل فلا محالة انّ علل الاشياء فى العقل عقليّة ايضا فقد استبان انّ الاشياء فوق العقل وتحته بقوّة عقليّة وكذلك الاشياء الجسمانيّة مع العقل عقليّة والاشياء العقليّة فى العقل عقليّة لانّه علّة انّيّتها ولانّه انّما يدرك الاشياء بنوع جوهره وهو انّه عقل فيدرك الاشياء ادراكا عقليّا عقليّةً كانت الاشياء ام جسمانيّةً

Every intellect knows what is above it and what is below it, except that it knows what is below it in that it is a cause to it, and knows what is above it in that it acquires from it the excellences. And intellect is an intellectual substance, so it is according to the manner of its substance that it knows the things it acquires from above and the things to which it is a cause. It distinguishes, then, what is above it and what is below it, and it knows that what is above it is a cause to it and what is below it is caused by it; and it knows its cause and the thing it causes in the manner in which it itself is — I mean in the manner of its substance. And likewise every knower knows the more excellent thing and the lower, baser thing according to the manner of its own substance and essence, not according to the manner in which the things themselves are. And if this is so, then without doubt the excellences which come down upon intellect from the first cause are intellectual in it, and likewise corporeal perceptible things are intellectual in intellect. That is because the things which are in intellect are not the traces themselves; rather they are the causes of the traces. And the proof of this is that intellect itself is the cause of the things below it in that it is intellect; so if intellect is the cause of things in that it is intellect, then without doubt the causes of the things in intellect are intellectual also. So it has become clear that the things above intellect and below it are by an intellectual power; and likewise corporeal things are intellectual with intellect, and intellectual things are in intellect intellectual, because it is the cause of their being, and because it grasps things only in the manner of its own substance, which is that it is intellect. So it grasps things by an intellectual grasp, whether the things be intellectual or corporeal.

Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog).

In the crux Liber de causis, proposition 7