The Perfection of Energy - A simile of two cities

Viriya is the attendant of panna. The Venerable Sariputta explains about the development and accumulation of the perfections leading to the complete eradication of defilements at the attainment of arahatship. We read in the “Kamasutta Niddesa” (Sutta explanation about Sense pleasures, Mahaniddesa, Khuddaka Nikaya):

“There is a simile of two cities:

the city of bandits and the city of peace.

At that time the thought occurred to a general,

‘So long as the city of bandits exists the city of peace is not free from danger.

I shall destroy the city of bandits.’

He put on his armor, took his sword and entered the city of bandits.

He struck with his sword the post they had erected at the gate of the city.

He destroyed the building and the widows of the gateway,

removed the bolt, destroyed the wall and filled up the moat.

Thereupon he took down the flag they had raised as a symbol of dignity of their city,

and he set fire to the city.

Then he entered the city of peace,

ascended the castle, surrounded by his group of relatives,

and he took delicious flavoured food.

This is the simile.
Personality belief, sakkayaditthi, can be compared to the city of bandits. Nibbana can be compared to the city of peace. The person who applies himself to mental development can be compared to the general. He thinks, ‘Personality belief is a tie and so long as I am bound by that tie I am not free from danger’. ”
Here we see that the akusala dhamma that should be eradicated first is  personality belief which takes realities for self. It must be panna which sees the difference between the city of bandits and the city of peace. The city of peace is calm, whereas the city of bandits means disturbance, confusion and restlessness. So long as there is wrong view which takes realities for self, being or person, one cannot be free from restlessness, disturbance and worry. Thus, one should understand that all defilements and dukkha are bound up with one’s “own person”, which is, in truth, nama dhammas and rupa dhammas.
One will be completely free from dukkha when one has reached arahatship and nama dhammas and rupa dhammas will not arise anymore after death. This cannot be realized without courage, without the perfection of viriya.