821. Pubbe vuttena ijjhanaṭṭhena iddhi. Tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti iddhipādo. So chandādivasena catubbidho hoti, tasmā cattāro iddhipādāti vuccanti. Yathāha – ‘‘cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo’’ti (vibha. 457). Ime lokuttarāva. Lokiyā pana ‘‘chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. Ayaṃ vuccati chandasamādhī’’tiādivacanato (vibha. 432) chandādiadhipativasena paṭiladdhadhammāpi honti.
（四神足）即以前面[见底本378页。]所说的成就之义为「神变」。由于和那（神变）相应的（而为神变的）先导之义，及由于作为（神变）果的前分之义，是神变的基本，故为「神足」。由于那欲等而有四种，故名「四神足」。即所谓：[《分别论》Vibh.p.223.]「四神足是欲神足，精进神足，心神足，观神足」，这些是出世间的。其次世间的，因如此等说法：[《分别论》Vibh.p.216.]「若诸比丘，以欲为主而得定，得心一境性，是名欲定」，故亦以欲等为主而得（世间法）。
Ñ(XXII,36): Power (iddhi) is in the sense of success (ijjhana) as already described (Ch. XII, §44). It is the road (basis—pāda) to that power (for that success—iddhi) in the sense of being the precursor of that success which is associated with it and in the sense of being the prior cause of that success which is its fruit, thus it is a road to power (basis for success). It is fourfold as zeal (desire), and so on. That is why 'four roads to power' are spoken of, according as it is said: 'Four roads to power: the road to power consisting in zeal, the road to power consisting in energy, the road to power consisting in [natural purity of] consciousness, the road to power consisting in inquiry' (Vbh. 223). These are supramundane only. But because of the words 'If a bhikkhu obtains concentration, obtains mental unification by making zeal predominant, this is called concentration through zeal' (Vbh. 216), etc., they are also mundane as states acquired by predominance of zeal, etc., respectively.
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