Twenty-five words and one formula. The passage is almost an epigram. Nature is named by participles: DOGMAἡ πάντα διδοῦσα καὶ ἀπολαμβάνουσα — "she who gives all and takes it back." The verb ἀπολαμβάνω matters: not "takes away" (ἀφαιρεῖ) but "receives back," that is, takes what is her own. From this the whole move follows: if nothing was yours, there is no loss but a return (cf. Epictetus, "never say 'I have lost it,' say 'I have given it back'," Ench. 11).

An answer in place of a request. DOGMAδὸς ὃ θέλεις· ἀπόλαβε ὃ θέλεις — "give what you will; take back what you will." The form is imperative, but the content is a complete handing over of the decision to the other side: not "give me this," but "give what you will." Prayer here turns into consent, and it is the same turn as at 10.5 (what happens was being prepared from eternity) and 5.8 (prescribed, as a physician prescribes).

Who says it. The subject is named by two predicates: ὁ πεπαιδευμένος καὶ TERMαἰδήμων — "the man of education (of παιδεία) and of self-respect." The second is essential: αἰδώς is what keeps the formula from turning into bravado. Marcus says as much at once: λέγει δὲ τοῦτο οὐ καταθρασυνόμενος — "he says this not putting on boldness." The line between Stoic consent and a pose of defiance runs exactly here: the same words can be uttered as insolence.

Obedience and goodwill. In place of insolence, two participles: πειθαρχῶν ("obeying," literally "heeding the one in command") and εὐνοῶν αὐτῇ — "wishing her well." The second is stronger than the first: it is not enough to submit; one must also wish nature well. Long renders εὐνοῶν as "well pleased with her," which reverses the direction: εὔνοια runs from the man toward nature, not the other way. The modernization restores "in goodwill toward her." The governing discipline is desire, the sustaining one assent.