丈人吉，容民畜眾
Judgment and its commentary
先讀經文，再讀《彖傳》如何解釋卦辭。Read the received text first, then its Tuan commentary.
師：貞，丈人吉，無咎。
師卦——守正則吉。需要老成持重之人（丈人）來統率方為吉，無咎。領兵之事最忌少年用事。
Shi indicates how, in the case which it supposes, with firmness and correctness, and (a leader of) age and experience, there will be good fortune and no error.
師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。
師即眾人；貞即正道。能以眾人之正方可以為王。剛在中位（九二）而與上應（六五），行於險中而能順——以此「毒」（治理）天下而民眾跟從，怎能不吉？
Shi denotes the multitude. Vehement correctness — the multitude (held together) by correctness — is what may give one the mastery (over the kingdom). The strong line is in the central place, and is responded to (by the proper correlate). The action is dangerous, but in accordance (with the best sentiments of men).
Great Image Commentary
上下卦取象 → 全卦成象 → 人事取法Trigrams → whole image → conduct
地中有水，師
(The trigram representing) the earth and in the midst of it that representing water, form Shi.
君子以容民畜眾。
The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).
地中有水——師之象。君子由此體會：要能容納百姓、畜養大眾。
本站導讀，不屬《大象傳》原文；用來預覽本卦六爻由初至上的意象變化。An editorial preview of the six line images, not part of the Great Image Commentary.
師出以律，否臧凶。
出兵必以紀律——若紀律不善（否臧），凶。出兵之始，律是命脈。
The first SIX shows the host going forth according to the rules (for such a movement). If these be not good, there will be evil.
師出以律，失律凶也。
出兵必以律，失律則凶。
在師，中吉，無咎，王三錫命。
在軍中——居中得吉，無咎，君王三次賜命嘉獎。剛中得位，是統帥之主爻。
The second NINE shows (the leader) in the midst of the host. There will be good fortune and no error. The king has thrice conveyed to him the orders (of his favour).
在師中吉，承天寵也。王三錫命，懷萬邦也。
在軍中之吉，是承受天寵。三次受命，是懷柔萬邦。
師或輿尸，凶。
軍隊用車載著屍體（敗績）——凶。陰柔不正、處於危位而欲領兵，必敗。
The third SIX shows how the host may, possibly, have many inefficient leaders. There will be evil.
師或輿尸，大無功也。
軍隊載屍敗回，是毫無功勞。
師左次，無咎。
軍隊向左後撤——無咎。柔得位、知進退，能適時退守是德。
The fourth SIX shows the host in retreat. There will be no error.
左次無咎，未失常也。
左次無咎，是未失軍之常理。
田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。
田中有禽（侵犯之敵）——利於執言出兵，無咎。但須由長子（成熟之將）統帥；若由弟子（少年）統帥則必敗，守此凶。
The fifth SIX shows birds in the fields, which it will be advantageous to seize (and destroy). In that case there will be no error. If the oldest son leads the host, and younger men idly occupy (offices assigned to them), however firm he may be, there will be evil.
長子帥師，以中行也。弟子輿尸，使不當也。
長子帥師是以中道行之；弟子輿尸是用人不當。
大君有命，開國承家，小人勿用。
大君有命——封功臣為諸侯（開國）、世卿（承家）；但小人不可重用。戰爭結束、論功行賞之時。
The topmost SIX shows the great ruler delivering his charges, (appointing some) to be rulers of states, and others to undertake the headship of clans. But small men should not be employed (in such positions).
大君有命，以正功也。小人勿用，必亂邦也。
大君有命是正其功；小人勿用是恐亂邦。
(1) Army, host; (2) the multitude; (3) teacher. Here primarily the army — a mass of people held together. The name of the hexagram.
The seasoned elder — a person of age, experience, and steadiness. The judgment's one requirement for command.
Holding to correctness; firm and correct. The condition on which the whole judgment rests.
Discipline, rules, code. In line 1, the lifeline of any army setting out.
Not good — discipline that fails or turns bad. The condition under which line 1 turns ominous.
To confer, bestow (archaic, equivalent to 賜). The king's threefold charge in line 2.
Carting corpses in wagons — the image of defeat. What happens when the wrong person commands.
Read as a loan for 篤 — to govern, to manage. In the Tuan Zhuan: to govern the world, not to poison it.
