Spinoza views that ideas of things are generally inadequate as the ideas are formed by impressions. These ideas of things generally tell more about the mechanisms giving rise to the ideas than the thing itself. As a result, the critical point of learning is to study the modifications or affections of ones own body. For example, when one is offended by someone, it is easy to conclude that someone is offensive. Instead, Spinoza posits that the adequate idea is to understand the nature of one's own body to be offended. From this adequate understanding, one might gain further adequate understandings.
Mens humana nullum corpus externum ut actu existens percipit nisi per ideas affectionum sui corporis.
Translated as,
The human perceives no external body as actually existing unless through the ideas of modifications of its own body.
DEMONSTRATIO: Si a corpore aliquo externo corpus humanum nullo modo affectum est, ergo (per propositionem 7 hujus) nec idea corporis humani hoc est (per propositionem 13 hujus) nec mens humana idea existentiæ illius corporis ullo etiam modo affecta est sive existentiam illius corporis externi ullo modo percipit. At quatenus corpus humanum a corpore aliquo externo aliquo modo afficitur eatenus (per propositionem 16 hujus cum corollario I ejusdem) corpus externum percipit. Q.E.D.
Translated as,
If by another external body the human body is affected in no way, thus (by IIP7) and not the idea of a human body, that is (by IIP13) and the human mind is not affected by the idea of the existence of that body in another way or it perceived the existence of that external body in any way. But insofar as the human body is affected by another external body in some other way in that far (by IIP16 with IIP16C) does it perceive the external body.
COROLLARIUM: Quatenus mens humana corpus externum imaginatur eatenus adæquatam ejus cognitionem non habet.
Translated as,
Insofar as the human mind imagine the external body so far does it not have an adequate understanding of it.
DEMONSTRATIO: Cum mens humana per ideas affectionum sui corporis corpora externa contemplatur, eandem tum imaginari dicimus (vide scholium propositionis 17 hujus) nec mens alia ratione (per propositionem præcedentem) corpora externa ut actu existentia imaginari potest. Atque adeo (per propositionem 25 hujus) quatenus mens corpora externa imaginatur, eorum adæquatam cognitionem non habet. Q.E.D.
Translated as,
When the human mind contemplates external bodies by ideas of the modifications of its own body, then we say the same then imagines (see IIP17S) and that the mind is not able to imagine by other method (see IIP25) the external bodies as actually existing. And to this extent (by IIP25) insofar as the mind imagines external bodies, it does not have an adequate understanding of them.
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