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7.Evaṃ ahitadukkhānāgamapatthanāvasena atthato mettābhāvanaṃ dassetvā idāni tameva upamāya dassento āha "mātā yathā niyaṃputta"nti.
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When he had thus pointed out the maintenance of lovingkindness in being by way, as to meaning, of aspiration for this non-coming to harm and suffering, he now said Mätä yathä illustrating that same [statement] with a simile.
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Tassattho – yathā mātā niyaṃ puttaṃ attani jātaṃ orasaṃ puttaṃ, tañca ekaputtameva āyusā anurakkhe, tassa dukkhāgamappaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe, evampi sabbabhūtesu idaṃ mettākhyaṃ mānasaṃ bhāvaye, punappunaṃ janaye vaḍḍhaye, tañca aparimāṇasattārammaṇavasena ekasmiṃ vā satte anavasesapharaṇavasena aparimāṇaṃ bhāvayeti.
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Its meaning is this. As a mother (yathä mätä) might guard (anurakkhe) her son (niyam puttam), the child of her breast born in herself, and that being also her only child (ekaputtam), might guard it with her life (äyusä) by laying down her own life in order to ward off the coming of suffering, thus (evam pi) would he maintain (bhävaye), would he generate again and again, would he augment, his loving-kindness-thought (mänasam) to every living being(sabbabhütesu), and he would maintain it in being unboundedly (aparimänam) by means of the object [of cognizance] consisting of boundless creatures or by means of remainderless (unreserved) extension (pervasion) in a single being.
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