07 · 地水师

师卦原文

师。贞，丈人吉，无咎。

象曰：地中有水，师。君子以容民畜众。

白话文解释

师卦：占问总指挥的军情，没有灾祸。

《象辞》说：下卦为坎，坎为水；上卦为坤，坤为地，像“地中有水”，这是师卦的卦象。君子观此卦象，取法于容纳江河的大地，收容和畜养大众。

《断易天机》解

师卦坤上坎下，为坎宫归魂卦。师即兵众，只有选择德高望重的长者来统率军队，才能吉祥无咎。

北宋易学家邵雍解

忧劳动众，变化无穷；公正无私，排除万难。

得此卦者，困难重重，忧心劳众，宜包容别人，艰苦努力，摒除一切困难。

台湾国学大儒傅佩荣解

时运：包容别人，修行待时。

财运：有财有库，善自珍惜。

家宅：旧亲联姻，可喜可贺。

身体：腹胀之症，调气无忧。

传统解卦

这个卦是异卦（下坎上坤）相叠。“师”指军队。坎为水、为险；坤为地、为顺，喻寓兵于农。兵凶战危，用兵乃圣人不得已而为之，但它可以顺利无阻碍地解决矛盾，因为顺乎形势，师出有名，故能化凶为吉。

大象：养兵聚众，出师攻伐之象，彼此有伤，难得安宁。

运势：困难重重，凡事以正规行事，忌独断独行、投机取巧，提防潜在敌人。

事业：阻力很大，困难很多，处于激烈的竞争状态，要与他人密切合作，谨小慎微，行为果断，切忌盲目妄动，适度即可，注意保全自己。机动灵活，严于律已。从容沉着对付一切，必能成功。

经商：已有一定的积蓄，可以从事大的营销活动，但必卷入激烈商战，以刚毅顽强的精神和高尚的商业道德，辅以灵活的方法，勿贪图小利，勿掉以轻心，加强与他人的沟通，必可摆脱困境，化险为夷。

求名：具备很好的条件，但须有正确的引导，务必严格要求自己，克服不利因素的干扰，经过扎实努力，必可名利双全。

婚恋：慎重、专注，否则会陷入“三角”纠纷。痴情追求可以达到目的。

决策：天资聪颖，性格灵活，具有坚强的意志，对事业执着追求，迎难而进。可成就大事业。喜竞争，善争辩，富有冒险精神，不免带来麻烦，务老成持重，不贪功，以中正为要。

第七卦的哲学含义

师卦，此卦是异卦相叠，下卦为坎，上卦为坤。“师”指军队。坎为水、为险；坤为地、为顺，喻寓兵于农。兵凶战危，用兵乃圣人不得已而为之，但它可以顺利无阻碍地解决矛盾，因为顺乎形势，师出有名，故能化凶为吉。占得此卦，对于军事上率师出征非常有利，必无灾祸。师卦是天马出群之卦，以寡伏众之象。

师卦位于讼卦之后，《序卦》之中这样解释道：“讼必有众起，故受之以师。师者，众也。”争讼的人越来越多，以致形成了军队。

《象》中这样解释师卦：师卦的形象，下卦“坎”为险，水；上卦“坤”为地，顺。整个卦象就是地下有水。水潜藏在地下取之不尽，也就是士兵来源于农民中间。因而，这一卦象征“师”。君子观此象，应当效法这一精神，平素能容民养民如大地蓄水。在人民当中蓄积兵众的力量，以备战时用之不竭。

师卦之象：有虎、马、牛指寅午未;将军立于台上，主掌兵权;执印者拜于地，指受赏。天马出群之卦，以寡服众象。

07.地水师(䷆)-高岛易断

“师”篆书左旁为阜；右旁为巾。巾上加一者，为能一人指挥众人也。《师》承《讼》来，《讼》必有众，《师》者，众也，故《师》继夫《讼》。顾《师》有二义，一为教导子弟，一为统领军旅，是皆有率众之象。以九二为成卦之主，统率五阴而济坎险。《坤》上《坎》下，地中有水，水依地而安居，地得水而滋润，生育万物，相助为功。水土之性，原来相亲，此卦水在地下，是至险起于至顺之下，为聚众据险，扰乱不定之象。《师》者，以一人统众而平定之也。盖未乱之先，以师道训导之，格其非心，可戡乱于未形。既乱，则统师旅以征伐之，枭其元恶，可戡乱于方作，皆为师也。此卦初爻，柔而不得其正，为起难之首；二爻在险难之中，能率众以平难，故为一卦之主。

师：贞，大人吉，无咎。

▲　金文师

▲　篆书师

爻辞皆系以军旅之义，故《彖辞》亦从之，读者当以类推。夫军旅者，起大众，动干戈，伤人命，糜国帑，国家不得已而用之也。其得已而兴者，是谓穷兵黩武，无道之甚者也，故戒之曰“师贞”。“贞”者，正也，谓师道而以正为本也。兴师动众，以毒天下，苟不以正，民不从也。“大人”，坊本误作“丈人”，独《子夏传》作“大人”，与《困》卦《彖辞》同。以大人为元帅，谓必能拨乱反正，除暴安民者也，故曰“大人吉”。兵者凶器，战者危事，本属有咎，“大人”者，应天顺民，为天下除暴，是王者之师也，纵有杀伤，亦无害天地生生之道，故吉而无咎。

《彖传》曰：师，众也，贞，正也，能以众正，可以王矣。刚中而应，行险而顺，以此毒天下，而民从之，吉，又何咎矣。

“以”，《春秋传》：“能左右之曰以”，以犹用也。元帅能以严正而用众，可谓王者之师矣。“刚中”者，谓一阳居内卦之中，上应六五之君。内卦《坎》为险，外卦《坤》为顺，故曰“行险而顺”。“毒”，马云“治也”，王云“役也”，又古毒育二字，音义通，亦作育解，盖谓以此治天下，以此役天下，于义均顺。汉儒释毒为害，是以此害天下，民必不从，何以能王？若谓以民治乱，犹以毒药攻疡，说之牵强。夫众以正举，民以顺从，顺则获吉，正则复有何咎？“吉”者主事而言，“无咎”者主理而言也。

以此卦拟人事，则《坎》为中男，宜在外而在内，《坤》为老阴，宜居内而在外，母子位置，颠倒失伦，不安之象，是必启家乱也。当于家长内得刚中者，以贞正而治之，斯家道齐矣。

以此卦拟国家，上卦为政府，得《坤》之顺，阴弱而少威严，不能箝制下民；下卦为人民，得《坎》之险，阴险而好生事，动欲上抗政府，譬如水在地下，泛滥无归，有聚众据险，扰乱不顺之象。此卦五爻皆阴，惟九二独秉阳刚，当以九二受六五之君命，膺元帅之专任，率众兴师。以此毒天下，谓之“刚中而应，行险而顺”，“而民从之，吉，又何咎矣”。

通观此卦，九二为元帅，五阴从之。初六为师众，九二为主帅，六三六四为褊裨，六五为临敌，上六为赏功之时。又以内外卦见之，九二为将帅，六五为君主，将帅承君命而出征，所谓“礼乐征伐，出白天子”。将帅者，佐主成王，相与有成者也。故“能以众正”者，属九二之将帅言之；“可以王矣”，属六五之君言之也。

《屯》以下六卦，皆圣人济险之业，天下之事，未有不先难者也。《序卦》曰：“《讼》者必有众，《师》者，众也，故受之以《师》。”以《坤》众，《履》坎险，即兵凶之象，九二一阳率五阴，行师之象。人或曰《师》《比》两卦，均是地水相遇，而爻象大异者，何也？曰：《比》者一阳在上，是人君居尊临下者也；《师》者一阳在下，是人臣奉命出征者也。《坤》卦曰战，而此曰《师》》者何也？《师》者民也，国以民为本。天道好生而不杀，圣人容保如伤，然欲恶形而相岐，五兵作而相戕，是天地之闰数，不得已而用之者也。故卫灵公问陈，孔子不对，子路问子行三军则谁与，曰“必也临事而惧，好谋而成”。曰“惧”，曰“好谋”，何等郑重！知圣人未尝轻言兴师也。此卦九二为刚中之贤将，六三贪功而取败，六四无功而守常，六五为君任将不专，挠权偾事，是卦可备观军旅之情形矣。大抵三军和，将帅贤，褊裨奉令，委任专一，班师行赏，崇德报功，是帝王之举也。要旨所归，全在“容民畜众”，以六爻不取全胜，其义可知也。

《大象》曰：地中有水，师。君子以容民畜众。

《坎》在《坤》内，故曰“地中有水”，水藏地中，无地非水，犹兵藏民中，无民非兵。藏兵于民，有兵之利，无兵之害，犹水藏于地，有水之利，无水之害也。“水在地中”，显见地能包水，有容民畜众之象。又《坤》为民，《坎》为众，“容”者，保也，“畜”者，养也，兼养育教化之义。九二将帅，德量宏大，能包容亿兆，养育众庶，故无事之日，散兵为农，有事之日，集农为兵。其不曰治民，而曰“容民”者，治之则尚严，容之则尚宽也；其不曰动众，而曰“畜众”者，动之则劳，畜之则在逸也。所谓兵可百年不用，不可一日不备，“容民畜众”，盖讲兵于平时之道也。师旅本残民害众之事，然圣人取象，曰“容民畜众”，不杀为武之意，即此可知矣。

【占】　问战征：卦以《师》名，爻义甚明，可就各爻推究，吉凶自验。

○　问营商：《坤》为财，为聚，《坎》为人，为纳，自有容保之量。坎水在地中，为地所包容，财源如水，流而不息，可知商业之富有也。吉。

○　问功名：水在地中，犹士尚伏处，未显达也，而其德量，自能包容民物，一经进用，如水之朝宗于海，敷施甚广。“君子”者，有德有位之称也。吉。

○　问婚嫁：按《坤》《坎》互用，地水相亲，是必旧亲联姻也。大吉。

○　问疾病：是必水满腹胀之症。《坎》为心，为忧，宜息心调气，解忧取乐，自愈。

○　问六甲：生男。

Judgment

Legge: Discipline indicates that with firm correctness and a leader of age and experience, there will be good fortune and no error.

Wilhelm/Baynes: The Army. The army needs perseverance and a strong man. Good fortune without blame.

Blofeld: Persistence in a righteous course brings to those in authority good fortune and freedom from error. [If the enquiry is not concerned with military affairs, we must interpret this hexagram symbolically in the sense that life is a battle.]

Liu: The Army. The army demands perseverance and a strong person (leader). Good fortune. No blame.

Ritsema/Karcher: Legions: Trial. Respectable people significant. Without fault. [This hexagram describes your situation in terms of unorganized crowds or bunches of things. It emphasizes that organizing these things into functional units is the adequate way to handle it. To be in accord with the time, you are told to lead!]

Shaughnessy: The Troops: Determination for the senior man is auspicious; there is no trouble.

Cleary (1): For the leader of the army to be right, a mature person is good; then there is no error.

Wu: The Army indicates persevering. Led by the elder man, it will be auspicious.

The Image

Legge: Water in the midst of the earth -- the image of Discipline. The superior man nourishes and educates the people, and collects from among them a mighty army.

Wilhelm/Baynes: In the middle of the earth is water: the image of The Army. Thus the superior man increases his masses by generosity toward the people.

Blofeld: The symbol of water surrounded by land. The Superior Man nourishes the people and treats them with leniency.

Liu: Water in the earth symbolizes the Army. The superior man increases his followers by benevolence toward the people.

Ritsema/Karcher: Earth center possessing stream. Legions. A chun tzu uses tolerating commoners to accumulate crowds.

Cleary (1): There is water in the earth, The Army. Thus does the superior person embrace the people and nurture the masses.

Cleary (2): … Leaders develop a group by admitting people.

Wu: There is water underneath the ground; this is The Army. Thus the jun zi receives people and shelters them.

COMMENTARY

Confucius/Legge: Discipline describes the masses who make up the army, and the firm correctness referred to means a morally correct intent. When the leader uses the masses with such correctness, he may fulfill the ruler's will. The focus of strength in the second line is responded to by his proper correlate in the ruler's place. Although action is dangerous, it accords with the best sentiments of men, and although the leader may distress the country the people will still follow

him -- there will be good fortune and no error.

Legge: Discipline is symbolized here by the conduct of a military expedition. The arrangement of the lines suggests the idea of a general surrounded by his troops. The dynamic yang line in the center of the lower trigram has the confidence of the magnetic ruler in the fifth place. Entire trust is reposed in him because he is strong and correct. He is referred to as an old and experienced man, hence all of his enterprises will succeed. Perilousness is the attribute of the lower trigram, and Docility or Accordance with Others, that of the upper. War is like poison to a country -painful, and potentially ruinous, and yet the people will endure it on behalf of the sovereign whom they love and respect.

In regard to the Image, Chu Hsi says: "As the water is not outside the earth, so soldiers are not outside the people. Therefore if a ruler is able to nourish the people, he can get the multitudes for his armies."

NOTES AND PARAPHRASES

Judgment: Discipline directed by willpower and serious intent advances the

Work. Or: With experienced judgment and proper will and intent there will be a good outcome. The Superior Man trains and nourishes his powers to build an invincible unity. The English word "infantry," meaning foot soldiers (the backbone of any army), is derived from the French word enfant, meaning infant, or child. This ancient association was made because a good military officer was expected to

treat his soldiers as if they were his own children -- with a stern but loving discipline designed to improve their character. This concept is what the Image alludes to when it says: “The superior man nourishes and educates the people, and collects from among them a mighty army.” Psychologically interpreted the idea is that the ego-complex is the general officer in the second line that nourishes, educates and controls the other complexes within the psyche. This can only be accomplished through discipline, and thus I have chosen that name for the hexagram rather than the more usual title of The Army. With the only dynamic line of the hexagram placed in the center of the lower trigram we have an image of the position of the ego-complex in relation to the rest of the psyche. The magnetic ruler in line five represents the Self, isolated from direct physical involvement and dependent upon the dynamic ego to carry out the Work in the material dimension. The seventh hexagram, therefore, shows the Work from the ego's point of view. Hexagram number eight, Holding Together, is the inverse of this image, and shows the Work from the Self's point of view outside of spacetime.

There it is the dynamic fifth line ruler who is the focal point -- an image of the Self surrounded by its satellites. In that dimension the second line ego-complex is only another magnetic complex in the company of other magnetic complexes. Ideally, the lower complexes within the psyche should be magnetic in relation to a dynamic ego, but the ego is always magnetic in relation to the dynamic Self. From the Self's point of view all of its complexes are its magnetic "children," or "infantry." Hexagrams seven and eight should be studied together as reversed images to get a full comprehension of each. The images in the lines of Discipline all deal with the management of

forces as a coordinated whole -- as long as they are under the firm command of the ego (who is only a general carrying out the orders of the Self), things proceed

successfully. If the Discipline breaks down and the ego- general loses control, defeat is certain. Narutomi Hyogo said, "What is called winning is defeating one's allies. Defeating one's allies is defeating oneself, and defeating oneself is vigorously overcoming one's own body. It is as though a man were in the midst of ten thousand allies but not one were following him. If one hasn't previously mastered his mind and body, he will not defeat the enemy."

Yamamoto Tsunetomo -- The Book of the Samurai