The border official of Yi requested an audience, saying, “Whenever a noble man comes to this place, I never miss the opportunity to see him.”

The disciples sent him in.

Upon leaving, he remarked, “Why do you, my companions, fear the loss of the rites? The world has long been without the Way. Heaven shall surely use the Master as its wooden clapper to awaken all.”

In the State of Lu, there lived a frugal man who prepared food with a humble pottery vessel and found it pleasing upon tasting his modest fare. The person placed the food in an earthen bowl and offered it to Confucius. Confucius received it with genuine joy, as if it were a sumptuous feast.

Zi Lu remarked, “The bowl is a common vessel, and the food within is plain. Why does my master find such delight in it?”

Confucius responded, “A man who cares deeply for his king is ever mindful of him, and one who savors good food remembers his parents. My joy does not lie in the elegance of the food or the vessel, but the thought of me in one’s moment of enjoyment!”

Lord Jing of Qi sought counsel from Confucius on governance. Confucius replied, "Let kings be kings, ministers be ministers, fathers be fathers, sons be sons.”

Lord Jing responded, “Wonderful! For if the king is not as a king should be, the minister not as a minister should be, the father not as a father should be, and the son not as a son should be, even though there may be grain in the granary, how would I possibly enjoy it?”

On another day, Lord Jing again inquired Confucius about the principles of governance. Confucius said, “Good governance lies in frugality.” Pleased, Lord Jing considered bestowing upon Confucius the lands of Ni Creek.

Confucius, finding no favor in the State of Wei, resolved to journey west to seek an audience with Zhao Jianzi. However, as Confucius reached the banks of the Yellow River, tidings of the deaths of Dou Mingdu and Shun Hua fell upon his ears. Standing by the river, he lamented, “How splendid the river is, vast and boundless! That I shall never cross it is indeed my fate!”

Zi Gong stepped forward and inquired, “May I ask, Master, what do you mean?”

Confucius replied, "Dou Mingdu and Shun Hua were virtuous ministers in the land of Jin. Before Zhao Jianzi ascended to his power, he leaned upon these men to govern. But when his ambition was fulfilled, he had them slain. I have heard it said, ‘If a land slays the unborn by cutting open the womb, the Chinese unicorn shall not wander its fields; if the waters be drained and the fish taken, the scaled dragon shall not stir the clouds to rain; if the nests be overturned and the eggs destroyed, the Phoenix shall not grace the skies above. Why so? Because the noble abhor harming their own kind. If even birds and beasts shun injustice, how much more should I!”

And so he returned, taking refuge in the town of Zou, where he composed the Zou Melody to mourn their tragic fate.

During a journey from the State of Cao to the State of Song, Confucius and his disciples engaged in the studies of the rites under the boughs of a large tree.

Harboring the thought of slaying Confucius, Commander Huantui ordered the tree to be felled.

Confucius took his leave. A disciple noted, “We should hasten our steps.”

Confucius replied, “Heaven has bestowed virtue upon me; what can Huantui truly bring upon me?”

Chen Kang inquired of Boyu, “Do you possess any special knowledge?”

Boyu responded, “No. I recall once when my father was standing alone and I passed through the courtyard. He asked, ‘Have you studied the Book of Songs?’ I replied, ‘No.’ He said, ‘Without studying the Book of Songs, one cannot speak with decorum.’ Thus, I withdrew to study the Book of Songs.

On another day, my father was standing alone again, and I passed by the courtyard. He asked, ‘Have you studied propriety?’ I answered, ‘No.’ He said, ‘Without studying propriety, one cannot conduct oneself properly in society.’ So, I withdrew to study propriety. These are the two teachings I received.”

Chen Kang, upon hearing this, was delighted and remarked, “By posing a single query, I have gained three lessons: the significance of the Book of Songs, the importance of propriety, and the fact that a true gentleman refrains from demonstrating favor towards his own offspring.”

One of Confucius’ disciples, Mi Zijian, held office in the State of Lu, presiding over Danfu. After three years, Confucius dispatched Wu Maqi to assess Mi’s administration.

Removing his usual garments at night for a weathered fur coat, Wu Maqi entered the precincts of Danfu.

There, he witnessed a fisherman who, under the cover of night, released every fish he had caught. Intrigued, Wu Maqi inquired, “Most fishermen retain the fish they capture. What compels you to set them free?”

The fisherman replied, “The larger fish, known as ‘chou,’ are cherished by our magistrate. The smaller ones, named ‘sheng,’ are intended by our magistrate to grow. Hence, I release both kinds whenever I catch them.”

Upon his return, Wu Maqi reported to Confucius, “The virtue of Mi Zijian is so widespread that his subjects act as though under stringent laws, even in secrecy. How has he achieved such influence?”

Confucius responded, “I once said to him, ‘Sincerity in one place manifests as if it were strict law in another.’ Mi Zijian has practiced this principle in Danfu.”

The local “grand temples” have their own primary deities, accompany by other gods. Although Confucius, the Great Sage and Teacher, is the primary deity in official Confucian temples, he is also often enshrined as an accompanying god in other grand temples. Devotees affectionately refer to him as Lord Confucius.