Mo Di 墨翟 died around 470 BC, during the early Warring States period 戰國時代. His surname ("Ink") shall be a hint that his family were either oracle writers or that he was himself tatooed ("brandished"). His school was organized in a military or religious manner, asketic lifestyle being important to express the claim for austerity that Mo Di proposed to the rulers of the different feudal states. His writings are preserved in the book Mozi, every chapter being presented in three different versions. Speaking for the lower classes of society, Master Mo demanded to diminish expenditures for palaces, banquets, music, rites and burials, and instead to make use of an universal love (jian'aiConfucian" or an "early socialist", because as a propagandist of profit, he combined the moral of selflessness with profit for the government. Selfless policy would also renounce war of aggression against other states, not because of moral aspects, but because war will eventually lead to a backdrop in economical matters. For the same reason, the most able people should be promoted to governmental offices. Heaven as an impartial judge can express its will, like in Confucian thought, by instruments of natural disasters or even by ghosts.
The core chapters of the Mozi are:

I (Canon 8-10) Shangxian 尚賢 Venerate the wise II (11-13) Shangtong 尚同 Equal rights for everyone's opinion III (14-16) Jian'ai 兼愛 Universal love IV (17-19) Feigong 非攻 No offensive war V (20-22) Jieyong 節用 Politics should be profitable for everyone (version 3 lost) VI (23-25) Jiezang 節葬 Austerity during burials (versions 1 and 2 lost) VII (26-28) Tianzhi 天志 The will of Heaven VIII (29-31) Minggui 明鬼 The obvious existence of ghosts (versions 1 and 2 lost) IX (32-34) Feiyue 非樂 Against Music (versions 2 and 3 lost) X (35-37) Feiming 非命 No destinated fate XII (38-39) Feiru 非儒 Against the Confucians (version 1 lost, no version 3)

Besides these chapters attributed to Mozi himself, his scholars compiled much more material that comprises very different aspect of daily and political life. The whole corpus is called the Mohist Canon (Mojing 墨經).

1. Qinshi 親士 Approaching able officials 2. Xiushen 修身 Cultivating the ruler's self 3. Suoran 所染 Coloring one's environment 4. Fayi 法儀 Regulations for the state 5. Qihuan 七患 The seven worries for a state 6. Ciguo 辭過 Refusing extravagances 7. Sanbian 三辯 Three disputes (8.-39. Core Chapters) 40.-41. Jing 經 1-2 Guidelines 42.-43. Jingshuo 經說 1-2 Explaining the Guidelines 44. Daqu 大曲 The great treatise about universal love 45. Xiaoqu 小曲 The small treatise about universal love 46. Gengzhu 耕柱 Disciple Gengzhu 47. Guiyi 貴義 Esteeming righteousness 48. Gongmeng 公孟 The Confucian Gongming Yi 公明義 49. Lu Wen 魯問 The questions of the Duke of Lu 50. Gongshu 公輸 Military expert Gongshu Pan 公輸盤 (51. lost) 52. Beichengmen 備城門 Preparing city walls and gates 53. Beigaolin 備高臨 Measures against assault walls (54.-55. lost) 56. Beiti 備梯 Measures against assault ladders (57. lost) 58. Beishui 備水 Measures against water attacks (59.-60. lost) 61. Beitu 備突 Preparings inside the gateway 62. Beixue 備穴 Measures against tunnels 63. Beiefu 備蛾傅 Measures against mass attacks (64.-67. lost) 68. Yindici 迎敵祠 Spiritual preparations before the attack 69. Qizhi 旗幟 Flags and signal banners 70. Haoling 號令 Commands 71. Zashou 雜守 Miscellaneous defense measures

１６．兼愛下
子墨子曰：仁人之事也，必務求興天下之利，除天下之害。然當今之時，天下之害，孰為大？ 曰：若大國之攻小國也，大家之亂小家也，強之卻弱，眾之暴寡，詐之謀愚，貴之敖賤，此天下之害也。又與為人君者之不惠也，臣者之不忠也，父者之不慈也， 子者之不孝也，此又天下之害也。又與今人之賤人，執其兵刃毒藥水火，以交相虧賊，此又天下之害也。
Universal Love, third version
Master Mozi said: It is the business of the benevolent man to try to promote what is beneficial to the world and to eliminate what is harmful. Now at the present time, what brings the greatest harm to the world? Great states attacking small ones, great families overthrowing small ones, the strong oppressing the weak, the many harrying the few, the cunning deceiving the stupid, the eminent lording it over the humble - these are harmful to the world. So too rulers who are not generous, ministers who are not loyal, fathers who are without kindness, and sons who are unfilial, as well as those mean men who, with weapons, knives, poison, fire, and water, seek to injure and undo each other.
姑嘗本原若眾害之所自生。此胡自生’此自愛人、利人生與？即必曰：非然也。 必曰：從惡人、賊人生。分名乎天下，惡人而賊人者，兼與？別與？即必曰：別也。 然即之交別者，果生天下之大害者與？是故別非也。
When we inquire into the cause of these various harms, what do we find has produced them? Do they come about loving others and trying to benefit them? Do they come about loving others and trying to benefit them? Surely not! They come rather hating others and trying to injure them. And when we set out to classify and describe those men who hate and injure others, shall we say that their actions are motivated by universality or partiality? Surely we must answer, by partiality, and it is this partiality in their dealings with one another that gives rise to all the great harms in the world. Therefore we know that partiality is wrong.
子墨子曰：非人者必有以易之，若非人而無以易之，譬之猶以水救水，以火救火也， 其說將必無可矣。是故子墨子曰：兼以易別。
Master Mozi said: Whoever criticizes others must have some alternative to offer them. To criticize and yet offer no alternative is like trying to stop flood with flood or put out fire with fire. It will surely have no effect. Therefore Master Mozi said: Partiality should be replaced by universality.
然即兼之可以易別之故何與？曰：藉為人之國，若為其國，夫強誰獨舉其國以攻人之國者哉？ 為彼者，由為己也。為人之都，若為其都，夫誰獨舉其都以伐人之都者哉？為彼猶為己也。 為人之家，若為其家，夫誰獨舉其家以亂人之家者也？為彼猶為己也。然即國都 不相攻伐，人家不相亂賊，此天下之害與？天下之利與？即必曰：天下之利也。
But how can partiality be replaced by universality? If men were to regard the sates of others as they regard their own, then who would raise up his state to attack the state of another? It would be like attacking his own. If men were to regard the cities of others as they regard their own, then who would raise up his city to attack the city of another? It would be like attacking his own. If men were to regard the families of others as they regard their own, then who would raise up his family to overthrow that of another? It would be like overthrowing his own. Now when states and cities do no attack and make war on each other and families and individuals do not overthrow or injure one another, is this harm or a benefit to the world? Surely it is a benefit.
姑嘗本原若眾利之所自生。此胡自生？此自惡人賊人生與？即必曰：非然也。 必曰：從愛人利人生。分名乎天下，愛人而利人者，別與？兼與？即必曰： 兼也。然即之交兼者，果生天下之大利者與？是故子墨子曰：兼是也。
When we inquire into the cause of such benefits, what to we find has produced them? Do they come about hating others and trying to injure them? Do they come about hating others and trying to injure them? Surely not! They come rather loving others and trying to benefit them. And when we set out to classify and describe those men who love and benefit others, shall we say that their actions are motivated by partiality or by universality? Surely we must answer, by universality, and it is this universality in their dealings with one another that gives rise to all the great benefits in the world. Therefore Master Mozi has said that universality is right.

Translated by Burton Watson

４０．經上
故，所得而後成也．止，以久也．
Guidelines I
The actual state of everything is caused by something that happened before. Something is impeded in its action, because of the effect of an outer force.
體，分于兼也．必，不己也．．．
Everything has been split apart a complete unit. Things necessarily happening are caused by objective rules, and not by subjective will. [...]
仁，體愛也．日中，正南也．
義，利也．直，參（＝三）也．
禮，敬也．圜，一中同長也．
行，為也．方，柱隅四讙也．．．
Benevolence is the love of one part of a greater unit. The seat of the sun, the center of Heaven, is exactly the southern point.
Righteousness is profit for other people. The diameter is about one third (of the circumference).
Rituals are expressions of veneration. The circumference is a line whose points have all the same distance a common center.
Behaviour is, how people act. A square is a figure with four sides and corners that have common length and rules. [...]
４１．經下
．．．駟（＝四足牛馬）異說，推類之難，說在之大小．．．
Guidelines II
[...] "Quadrupedes" and "kettle" are not the same thing. To abstract groups of material things is very difficult, because there are different concepts of size. [...]
狗，犬也，而殺狗非殺犬也，可，說在重．．．
A hound is a dog. To say, "killing a hound, is not killing a dog", is correct, because "hound" and "dog" are two words for the same thing. [...]
景（＝影）迎日，說在摶．正而不可擔，說在搏．．．
A shadow can be directed against the natural sun rays, if these are reflected. If there is an object that has ideal geometrical measures, but can not be fixed in an ideal position, this is just because we are talking of a ball.
牛馬之非牛，與可之同，說在兼．．．
It is equally correct to say, a cow is no kettle (literally "cows and horses"), as well as to say, a cow is kettle. This is because the term "cows and horses" means literally, "cows and horses", as well as this kind of animals in general. [...]
「知知之，否之，足用也．」諄，說在無以也．不知其數而知其盡也，說在明者．．．
"Knowledge knows all things, and knowledge knows nothing; both sentences are correct." This proverb is nonsence, because you can not contradict yourself. It is possible, not to know the number (of people) on earth, but to know that all of them are giving everything for the people and things they love. You can know that simply by asking them.
４２．經說上
故，小故，有之不必然，無之必不然．體也，若有端．大故，有之必然，無之必不然，若見之成見也．
There is a small causation. If this small causation exists, things not necessarily obtain a certain status; if the small causation does not exist, things will certainly not obtain this status. (This is because the small causation is only one single condition.) For example, a ruler has certainly two ends. If it has only one end, it is no ruler. If the great causation exists, things will in every case obtain a certain status; if the great causation does not exist, thing will in no case obtain this status. It is just like an object appearing in front of our eyes, if it fulfills a handful of conditions.
體，若二之一，尺之端也．
Every being is like the one between two, just like between the ends of a ruler.
仁，愛己者非為用己也，不若愛馬者，著若明．
Benevolence is, to love onself without restricting the profit of this love to one's self. It is not, like somebody loving a horse and doing everything for this horse.
義，志以天下為芬，而能能利之，不必用．
Righteousness is, to make all things under Heaven to one's own cause with the result that one is able to profit all under Heaven without thinking of oneself.
禮，貴者公，賤者名，而俱有敬僈焉，等異論也．
Rituals mean, that worthy people are called "Duke", and normal peolpe are called with their name. Everything is incorporated as being revered or disrespected, all people have their different theoretical status.
行，所為不善名，行也．所為善名，巧也．若為盜．．．
Behaviour is not to act with the objection to obtain a good reputation. Acting with the hope for a good reputation, is called disguise, and that is the same way like criminals act. [...]
止，無久之不止，當牛非馬，若矢過楹．有久之不止，當馬非馬,若人過梁．
Things will not be impeded in their action, if there is no outer force stopping them; it is just like the sentence "a cow is not a horse"; or, like an arrow that will not stop if it surpasses the pillar. If there should be an outer force without being able to impede the object, it is just like the sentence "a horse is not a horse"; or, a person stopped by the water of a river if he is passing a bridge.
必，謂臺執者也．若弟兄一然者一不然者，必不必也，是非必也．．．
Necessity is, just like two people, younger and older brother, lifting one object together. If they should be able to lift the one, but not to lift another object, that is necessarily and not necessarily. That would not be necessity. [...]
圜，規寫交也．方，矩見交也．
The circumference is made by using a pair of compasses and drawing a round circle around to connect the begin with the end. A square is made by using a ruler and drawing the four lines to connect the begin of the first line with the last.
４３．經說下
．．．謂四足獸，與生鳥與，物盡與，大小也（＝謂四足獸，與牛馬異物盡與異小也　ȍĄ　．．．
The concept of quadrupedes - like that of birds and (living) objects - is different the concept of cows and horses, it is different the concept of all (living) objects anyway, because the size of the concept is not the same: (The concept of quadrupedes is bigger than that of kettle, but smaller that of living objects at all.) [...]
景（＝影），日之光反燭人，則景在日與人之間．．．
Concerning the shadow, the rays of the sunlight are reflected (by a mirror) in direction back to focus at the person; the result is that the shadow is seen between the person and the sun. [...]
狗，狗犬也，謂之殺犬，可，若兩髀．．．
Concerning the hound; a hound is a dog, and it is correct to say that killing a hound is killing a dog, because it is just the same like the two parts of the buttock. [...]
或不非牛而非牛也，則或非牛而牛也，可．故曰「牛馬非牛也」,未可，「牛馬牛也」，未可．則或可或不可，而曰「牛馬牛也未可」亦不可．且牛不二，馬不二，而牛馬二.則牛不非牛，馬不非馬，而牛馬非牛非馬，無難 ．．．
It is correct, if somebody says, the total concept of "cows an horses" comprises cows and not cows, or, if somebody says, it comprises not cows and cows. Hence, we can not say, "kettle (cows and horses) does not comprise cows", or "kettle (cows and horses) are cows". If you might be allowed to say this or might not, it should not be allowed to say, "it is not correct to say, kettle (cows and horses) are not cows". It is because cows are only one thing, and horses are only one thing, but kettle (cows and horses) are two things. On the contrary, it is not difficult to say that "cows are definitely cows", or "horses are definitely horses", or "kettle (cows and horses) are not cows, and kettle (cows and horses) are not horses".
以，誖，不可也．之人之言可，是不誖，則是有可也．之人之言不可，以當，必不審．．．不，不智其數，惡智愛民之盡之也？或者遺乎其問也？盡問人則盡愛其所問，若不智其數而智愛之盡之也，無難．．．
The word yi, means here, "error; not possible". The words of this person are believable, and no nonsense; that means, the sentence is corect. If it is said, this person is not trustful, but the words are appropriate, then the sentence is not very cautious. [...] Error: if it not possible to know the number of people on earth, how could it be possible to know that they are giving everything for people they love? Anybody investigating the number of people may leave out some of them. Asking everybody about exhausting oneself, is like giving all one's love for the people that one is asking. Therefore, although it is impossible to know the number of all people living on earth, it is easy to know that they are giving everything for other people they love.