Ἔθισον — a habit, not a guess. The first word sets the genre: not "understand," not "judge," but EXERCISE"accustom" (ἐθίζω, to form an ἔθος, a settled habit). What Marcus prescribes is not a single insight into another's motive but a regime: ἐπὶ παντός … τοῦ πρασσομένου ὑπό τινος — "on the occasion of anything done by anyone." The proviso ὡς οἷόν τε ("so far as possible") honestly concedes that the regime will not be unbroken.

κατὰ σαυτόν — privately. A detail both translations pass over as self-evident: ἐπιζητεῖν κατὰ σαυτόν — "to inquire within yourself." The question is not asked aloud and does not become an interrogation of one's neighbour; it is an inward operation, not a conversational device.

The question about the mark. οὗτος τοῦτο ἐπὶ τί ἀναφέρει; — "this man — to what does he refer this?" The verb ἀναφέρω ("to refer, to trace back to") poses the school's question about the TERMσκοπός: an act is assessed not in itself but by the mark to which it is referred. Hence the therapeutic effect — once you see what another is acting for, you stop reading his act as aimed at you. Cf. 6.53, the companion "Ἔθιζε" passage on entering the mind of the one who speaks.

The turn back on oneself. EXERCISEἄρχου δὲ ἀπὸ σαυτοῦ καὶ σαυτὸν πρῶτον ἐξέταζε — "but begin from yourself, and examine yourself first." The second sentence cancels what the first threatened to become: an instrument trained on other people's motives is suspicion ready-made. By setting "yourself first," Marcus converts reconnaissance into EXERCISEthe tracking of one's own movements. The same move as at 10.30 (at another's fault, ask at once in what like way you go wrong). The governing discipline is assent, the sustaining one action.

A note on the card. The word σκοπός does not occur in the text — the question ἐπὶ τί ἀναφέρει is its paraphrase; the term therefore stands in the frontmatter but is not linked in the textual sections (the same case as 10.2, with παρατήρησις in place of παρακολούθησις).