P31: The actual intellect, whether finite or infinite, like will, desire, love, etc., must be referred to Natura naturata, not to Natura naturans.

Dem.: By intellect (as is known through itself) we understand not absolute thought, but only a certain mode of thinking, which mode differs from the others, such as desire, love, etc., and so (by D5) must be conceived through absolute thought, i.e. (by P15 and D6), it must be so conceived through an attribute of God/Nature, which expresses the eternal and infinite essence of thought, that can neither be nor be conceived without {that attribute}; and so (by P29 S), like the other modes of thinking, it must be referred to Natura naturata, not to Natura naturans, q.e.d.

Schol.: The reason why I speak here of actual intellect is not because I concede that there is any potential intellect, but because, wishing to avoid all confusion, I wanted to speak only of what we perceive as clearly as possible, i.e., of the intellection itself. We perceive nothing more clearly than that. For we can understand nothing that does not lead to more perfect knowledge of the intellection.