Turn round, do not argue back. Ὅταν προσκόπτῃς — "when you stumble" at another's TERMfault (the same verb that opens 9.42). And the first movement is εὐθὺς μεταβάς, "having at once shifted" — that is, immediately changing the direction of one's look: not to examine the other's guilt but to look in oneself for τί παρόμοιον, "what like thing" one does oneself. Not "you too are not sinless" in general, but a search for the same type of error.

And the type is named exactly. Marcus does not leave the exercise vague; he supplies the class: judging money a TERMgood, or TERMpleasure, or DOGMAthe scrap of reputation (δοξάριον) — "and by kind" (κατ’ εἶδος), that is, and so on down the list. The point of the comparison: the other's offence grew out of a false judgement about the good — and your irritated anger grew out of just such another. You have both gone wrong in the same place, only on different material.

The second argument: he is compelled. συμπροσπίπτοντος τοῦ ὅτι βιάζεται — "when there falls in along with it [the thought] that he is under compulsion." The verb is exact: the argument is not deduced but falls in together with the first, in passing. And the question τί γὰρ ποιήσει; — "for what will he do?" — is not rhetorical: a man with that judgement about the good genuinely has no choice.

A close the others do not have. ἤ, εἰ δύνασαι, DOGMAἄφελε αὐτοῦ τὸ βιαζόμενον — "or, if you can, take away from him what compels him." Here the passage goes beyond the usual therapy of anger: not "forgive" and not "endure," but remove the cause — that is, re-teach his judgement about the good. Cf. 10.4 (διδάσκειν εὐμενῶς) and 9.42, where the same thought appears as "re-teaching the man gone astray"; the full compendium is Med. 11.18. The governing discipline is action, the sustaining one assent.