primer on 4ip iddhi-pāda and their similes (illustrated)

1. Chanda (desire)

The simile says, like a minister's son who has the desire to do all the things to serve all of the king's needs, to get a promotion.

2. Viriya (vigor)

This one trumps the previous one, he is not only willing to work hard and devote all his time to serve the king, he rides the chariot out to fight the war for the king, putting his own life at risk.

3. Citta (mind set of certainty, inevitability of success)

He's not just a nepo baby (beneficiary of nepotism, elitism, classism, high born rank or class)

The simile says, this one trumps the previous two, because not only does he possess the work ethic, bravery, mental toughness of the previous two, he also has the advantage of being born into the right class, rank, to give him a edge. 

He knows his success is inevitable, undeniable, a birth right.

He can not imagine failure. 

His mindset (citta samādhi padhāna sankhāra) sees only one outcome, success at attaining his goal.

4. Vimamsa (wise discrimination)

The simile says, this one trumps the first three, because he gives wise counsel to the king.

There's no way you can penetrate the four noble truths without this one. 

The Ab Vibhaṅga Iddhipāda Commentary gives 4 similes

(trans. by friend editing Claude Sonnet AI)

Kathaṃ?	How?
Yathā hi catūsu amaccaputtesu ṭhānantaraṃ patthetvā vicarantesu	Just as when four sons of ministers were going about seeking a position,
eko upaṭṭhānaṃ avassayi, eko sūrabhāvaṃ, eko jātiṃ, eko mantaṃ.	one relied on service, one on courage, one on birth, and one on counsel.
Kathaṃ? Tesu hi paṭhamo	How? Among them, the first thought,
‘upaṭṭhāne appamādakāritāya atthanipphattiyā sati labbhamānaṃ lacchāmetaṃ ṭhānantaran’ti upaṭṭhānaṃ avassayi.	1) 'I will obtain this position that is attainable when there is accomplishment of purpose through diligence in service,' and relied on service.
Dutiyo	The second thought,
‘upaṭṭhāne appamattopi ekacco saṅgāme paccupaṭṭhite saṇṭhātuṃ na sakkoti;	2) 'Even if diligent in service, some are unable to stand firm when confronted in battle;
avassaṃ kho pana rañño paccanto kuppissati;	surely the king's frontier will be disturbed;
tasmiṃ kuppite rathadhure kammaṃ katvā rājānaṃ ārādhetvā āharāpessāmetaṃ ṭhānantaran’ti sūrabhāvaṃ avassayi.	when it is disturbed, having done work at the front of the chariot and pleased the king, I will obtain this position,' and relied on courage.
Tatiyo ‘sūrabhāvepi sati ekacco hīnajātiko hoti;	3) The third thought, 'Even with courage, some are of low birth;
jātiṃ sodhetvā ṭhānantaraṃ dadantā mayhaṃ dassantī’ti jātiṃ avassayi.	when giving a position after examining birth, they will give it to me,' and relied on birth.
Catuttho ‘jātimāpi eko amantanīyo hoti;	4) The fourth thought, 'Although of good birth, someone might not be a counsellor;
mantena kattabbakicce uppanne āharāpessāmetaṃ ṭhānantaran’ti	when some matter arises that must be dealt with by counsel, I shall gain a position.'
mantaṃ avassayi.	Thinking this, the fourth relied on counsel.
Te sabbepi attano attano avassayabalena ṭhānantarāni pāpuṇiṃsu.	All of them obtained positions through the strength of their respective reliances.

(1)

Tattha upaṭṭhāne appamatto hutvā ṭhānantaraṃ patto	In this context, just as one who is diligent in service obtains a position,
viya chandaṃ avassāya kattukamyatākusaladhammacchandena atthanibbattiyaṃ sati	so should one be seen as producing supramundane states by making zeal foremost, zeal the chief, zeal the leader, relying on zeal, with the desire to act that is wholesome zeal for the Dhamma, when there is accomplishment of the goal, thinking:
‘ahaṃ lokuttaradhammaṃ nibbattessāmi,	'I will produce the supramundane state;
natthi mayhaṃ etassa nibbattane bhāro’ti	there is no burden for me in producing this.'
chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,
raṭṭhapālatthero (ma. ni. 2.293 ādayo) viya.	This is like the Elder Raṭṭhapāla.
So hi āyasmā chandaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making zeal the chief.

(2)

Sūrabhāvena rājānaṃ ārādhetvā ṭhānantaraṃ patto	Just as one who pleases the king through valour and obtains a position,
viya vīriyaṃ jeṭṭhakaṃ vīriyaṃ dhuraṃ vīriyaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,	so should one be seen as producing supramundane states by making energy foremost, energy the chief, energy the leader.
soṇatthero (mahāva. 243) viya.	This is like the Elder Soṇa.
So hi āyasmā vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making energy the chief.

(3)

Jātisampattiyā ṭhānantaraṃ patto	Just as one who obtains a position due to excellence of birth,
viya cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,	so should one be seen as producing supramundane states by making mind foremost, mind the chief, mind the leader.
sambhūtatthero viya.	This is like the Elder Sambhūta.
So hi āyasmā cittaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making mind the chief.

(4)

Mantaṃ avassāya ṭhānantarappatto	Just as one who obtains a position by relying on counsel,
viya vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,	so should one be seen as producing supramundane states by making investigation foremost, investigation the chief, investigation the leader.
thero mogharājā viya.	This is like the Elder Mogharāja.
So hi āyasmā vīmaṃsaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making investigation the chief.