Proclus prop 89 · creuzer page 134

Πᾶν τὸ ὄντως ὂν ἐκ πέρατός ἐστι καὶ ἀπείρου. εἰ γὰρ ἀπειροδύναμόν ἐστι, δῆλον ὅτι ἄπειρόν ἐστι, καὶ ταύτῃ ἐκ τοῦ ἀπείρου ὑφέστηκεν. εἰ δὲ ἀμερὲς καὶ ἑνοειδές, ταύτῃ πέρατος μετείληφε. τὸ γὰρ ἑνὸς μετασχὸν πεπέρασται. ἀλλὰ μὴν ἀμερὲς ἅμα καὶ ἀπειροδύναμόν ἐστιν. ἐκ πέρατος ἄρα ἐστὶ καὶ ἀπείρου πᾶν τὸ ὄντως ὄν.

Everything that is truly being is composed of limit and the unlimited. For if it is of unlimited power, it is clear that it is unlimited, and in that respect it has its hypostasis from the unlimited. And if it is without parts and of the form of unity, in that respect it has shared in limit; for what has participated in unity is limited. But it is at once without parts and of unlimited power. Everything that is truly being, therefore, is composed of limit and the unlimited.

Bardenhewer cites this for LdC 4: 'Vgl. § 89 ... bei Thomas zu § 4 unseres Buches: Omne entis ens ex fine est et infinito.' Acquired free on the same plate as El. 88. Thomas's 86th thesis (Omne entis ens infinitum est) belongs with it. Phase 3 translation note. πέρας / ἄπειρον are rendered 'limit' / 'the unlimited'. The Latin Aquinas quotes for this thesis — 'Omne entis ens ex fine est et infinito' — renders them finis and infinitum, so an English reader comparing the two benches should expect 'end' and 'infinite' on the Latin side of an LdC 4 crux page; the divergence is the medieval translator's, not this edition's. ἑνοειδές is 'of the form of unity', holding the glossary's 'unity' for τὸ ἕν as predicate.

creuzer_numeral=πθ΄

In the crux Liber de causis, proposition 4