...(坎下坤上)
師：貞丈人吉，無咎。
Master: The steadfast elder brings good fortune, without fault.
夫能自訟，則不至于相訟矣。相訟而不得其平則亂；亂則必至于用師，勢之不得不然，亦撥亂之正道也。但兵凶戰危，非老成有德之丈人何以行之？佛法釋者，「蒙」而無過，則「需」以養之；「蒙」而有過，則「訟」以改之。但眾生煩惱過患無量，故對破法門亦復無量。無量對破之法名之為「師」，亦必以正治邪也。然須深知藥病因緣，應病與藥，猶如老將善知方略善知通塞，方可吉而無咎。不然，法不逗機，藥不治病，未有不反為害者也。
If one can reflect on one's own faults, then there is no need for disputes with others. When disputes arise and justice is not served, chaos follows; and chaos inevitably leads to the use of force—a necessary measure, yet also a righteous path to restore order. However, warfare is perilous and fraught with danger—who but a wise and virtuous elder could undertake it? In the teachings of Buddhism, when one is ignorant yet without fault, one is nurtured through patience; when one is ignorant and at fault, one is corrected through self-reflection. Yet the afflictions and faults of sentient beings are boundless, and thus the methods to counter them are also boundless. These countless methods of correction are called "the teacher," which must use righteousness to overcome evil. However, one must deeply understand the causes and conditions of illness and prescribe the right medicine accordingly, just as an experienced general knows strategy and understands when to advance or retreat—only then can there be good fortune without blame. Otherwise, if the teaching does not suit the capacity, or the medicine does not cure the illness, it will inevitably bring harm instead.
〈彖〉曰：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？
The Commentary says: "Shi" means the multitude; "Zhen" means correctness. To be able to lead the multitude with correctness can make one a king. Firmness is at the center and finds response; action is taken in danger yet proceeds smoothly. With this, one governs the world, and the people follow—auspicious indeed, so what fault could there be?
用眾以正，謂六五專任九二為將，統御群陰，此王者之道也。兵者不得已而用之，猶藥治病，故名為「毒天下」。佛法釋者，師是眾多法門，「貞」是出世正印也。能以眾多法門正無量邪惑，則自利利他，可以為法王而統治法界矣。剛中則定慧莊嚴、隨感而應，雖行于生死險道，而未嘗不順涅槃。以此圓頓妙藥，如毒鼓毒乳毒于天下，而九界之民皆悉從之，吉又何咎矣？
To lead the people with righteousness means that the sovereign, represented by the sixth line in the fifth position, fully entrusts the general, represented by the second line in the ninth position, to command the multitude of yin forces. This is the way of a true king. The use of military force is a last resort, much like medicine is used to cure illness, which is why it is called "poisoning the world."
From the perspective of Buddhism, the teacher embodies many Dharma methods, and "righteousness" is the true seal of liberation. By using the many Dharma methods to correct countless delusions, one benefits both oneself and others, and can become a Dharma King who governs the Dharma realm. With firmness and balance, one is adorned with concentration and wisdom, responding appropriately to all circumstances. Even when walking the perilous path of birth and death, one never strays from the path to Nirvana.
With this perfect and immediate wondrous medicine, like a poisonous drum or poisonous milk that permeates the world, all beings from the nine realms follow it. How could there be any blame in such auspiciousness?
〈象〉曰：地中有水，師。君子以容民畜眾。
地中有水，水載地也。君子之德猶如水，故能容陰民而畜坤眾。容民即所以畜眾，未有戕民以養兵者也，為君將者奈何弗深思哉？佛法釋者，一切諸法中，悉有安樂性，亦悉具對治法。如地中有水之象，故君子了知八萬四千塵勞門，即是八萬四千法門，而不執一法、不廢一法也。此是善識通塞，如撫之則即民即兵，失之則為賊為寇。
初六：師出以律，否臧凶。
大司馬九伐之法名之為「律」，師出苟不以律，縱令徼幸成功，然其利近、其禍遠，其獲小、其喪大，故「凶」。《孟子》所謂：「一戰勝齊，遂有南陽，然且不可也。」佛法釋者，初機對治之法，無過大小乘律，若違律制，則身口意皆悉不善而凶矣。
〈象〉曰：師出以律，失律凶也。
九二：在師中，吉，無咎。王三錫命。
以大將才德，膺賢主專任，故但有「吉」而「無咎」也。陳旻昭曰：「九二以一陽而五陰皆為所用，不幾為權臣乎！故曰：『在師中，吉』，以見在朝則不可也。」佛法釋者，有定之慧，遍用一切法門自治治他，故「吉」且「無咎」，而法王授記之矣。
〈象〉曰：在師中，吉，承天寵也；王三錫命，懷萬邦也。
自古未有無主于內而大將能立功于外者。九二之吉，承六五之寵故也。為天下得人者謂之仁，故三錫命于賢將，即所以「懷萬邦」。佛法釋者，承天行而為聖行、梵行等，所謂一心中五行，故為法王所寵，而授記以廣化萬邦也。
六三：師或輿尸，凶。
不中不正，才弱志剛，每戰必敗，不言可知。佛法釋者，不知四悉因緣，而妄用對治，反致損傷自他慧命。
〈象〉曰：師或輿尸，大無功也。
六四：師左次，無咎。
雖柔弱而得正，不敢行險僥倖以自取敗，故「無咎」也。佛法釋者，此如宣律師不敢妄號大乘。
〈象〉曰：左次無咎，未失常也。
六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。
柔中之主，當此用師之時，仗義執言以討有罪，固無過也，但恐其多疑而不專任九二之長子，故誡以「弟子輿尸」雖正亦凶。佛法釋者，「田中有禽」，妨害良禾，喻心有煩惱，妨害道芽也。「利執言」者，宜看經教以照了之也。然看經之法，依義不依語、依了義不依不了義、依智不依識。若能深求經中義理，隨文入觀，則如長子帥師；若但著文字、不依實義，則如「弟子輿尸」，雖「貞」亦「凶」，此如今時教家。
〈象〉曰：長子帥師。以中行也；弟子輿尸，使不當也。
上六：大君有命，開國承家，小人勿用。
The topmost line, six: The great ruler issues the command, To establish the state and carry on the family. The petty person must not be employed.
方師之始，即以失律凶為誡矣。今師終定功，又誡「小人勿用」，夫小人必徼倖以取功者耳！蘇氏云：「聖人用師，其始不求苟勝，故其終可以正功。」佛法釋者，正當用對治時，或順治或逆治，于通起塞、即塞成通，事非一概。今對治功畢，入第一義悉檀，將欲開國承家，設大小兩乘教法以化眾生，止用善法，不用惡法。倘不簡邪存正，簡愛見而示三印一印，則佛法與外道幾無辨矣。
From the very beginning of military campaigns, the wise commander takes the failure of discipline as a stern warning. Now, at the conclusion of the campaign, the warning is given: "Do not employ petty individuals." For petty individuals are those who seek success through opportunism and luck. Master Su once said, "When a sage employs an army, he does not seek quick victory at the outset; thus, in the end, he can achieve true success."
From the perspective of Buddhist Dharma, when applying antidotes—whether through gentle or forceful means—one may encounter obstacles in the midst of progress, or find progress within obstacles. Such matters cannot be treated uniformly. Now that the work of applying antidotes is complete, one enters the ultimate truth of the Dharma. To establish a nation and continue its legacy, one must employ the teachings of the Great and Small Vehicles to guide sentient beings, using only wholesome methods, not unwholesome ones. If one fails to distinguish the false from the true, or to discern between attachment and insight while demonstrating the three seals or the one seal, then the Buddha-Dharma and external paths would become nearly indistinguishable.
〈象〉曰：大君有命，以正功也；小人勿用，必亂邦也。
The Image says: The great ruler issues commands to properly assign achievements. Petty people are not to be employed, for they would surely bring disorder to the state.