I will tell you a parable. Once upon a time there was a dangerous, bad road five hundred yojanas long.

After [having given to them] the feeling of approximation and a low level of knowledge [about his meaning], [the Buddha now] intends to show that when he previously preached the doctrine of the three vehicles [it] was designed to manifest the One. [However], beings seek to hold on to the three. Because of this he again points them to their past conditions, improvising the parable of the conjured city. This parable suggests that the two vehicles are not real, eventually returning to the Path of the One. The Path of the One is very difficult to get to because of the workings of illusion. However, the three spheres are muddy and hilly, and the road of the two vehicles is dangerous. This [road], five hundred [yojanas long], is the path that bodhisattvas are required to take and [is] very hard to traverse.

It was so fearful {a frightful place} that no men lived in the neighborhood.

Five hundred [yojanas] represent a very great distance: thus, “empty.” They are determined to work out their solitary enlighteninent [just for their own sake]: [thus], “devoid of human beings”. They have long endured hardships and suffering, subject to dangers that may come from anywhere, anytime: it is “a frightful place.”

Now many people wished to pass through this road in order to reach a place of treasures.

The endowment of great enlightenment [innate in every being] issues forth: they “wish to traverse” the steep “road.” [Those who] wish to traverse are not few; thus, “a great multitude.” Traversing it, they will obtain all kinds of pleasure; thus, “a cache of precious jewels.”

They were led by a man, clever, wise, and well informed of the conditions of the dangerous road.

Meeting with li is what is meant by passable; going astray from it is what is meant by impassable. When it comes to “knowing well” the “features,” there is just one person [who does]. By teaching the multitude to follow the “passable,” [the Buddha] makes [himself] the master “who leads” them.

He took them along this dangerous road, but halfway the people got tired of walking {get disgusted}. They said to him, ‘We are tired out. We are also afraid of the danger of this road. We cannot go a step farther. Our destination is still far off. We wish to go back.’

They are confused about where they are heading, obviously far away from the Path of the Buddha. They have long endured hardships and suffering, suffering [the cycle of] birth and death. Those of the Lesser Vehicle tend to be content with substitutes [for suffering] and easily fall prey to being pleased with them: they “get disgusted.” Despite this delusion, however, the original understanding is never lost: they “wish to turn back.” They turn back to the Dharma of the “guide,” which means that they proceed with the “guide,” but they obtain no “comfort” from him. They then intend to make an “entreaty” to convey this [need].

The leader, who knew many expedients, thought, ‘What a pity! They wish to go back without getting great treasures.’ Having thought this, he expediently made a city by magic {conjures up} at a distance of three hundred yojanas from the starting-point of this dangerous road.

Proceeding with him but finding no comfort as they follow the “guide,” they make their entreaty. The “guide,” listening to their entreaty, sympathetically realizes that they are in a pitiful state. Thus, as a device, he invents the transformative teaching of the two vehicles, telling them that they will attain nirvāṇa. A city is originally designed to protect [its people] from evils; [likewise] only in nirvāṇa is there no calamity. This [nature of nirvāṇa] is analogized in the designation [i.e., “city”]. What [the Buddha] exigently shows is unreal: he “conjures up.”

He said to them, ‘Do not be afraid! Do not go back! You can stay in that great city, and do anything you like. If you enter that city, you will be peaceful.

The teaching of the two vehicles is the meaning implied here. [The Buddha] talks of it through a made-up story.

If you go on afterwards and reach the place of treasures, then you can go home.’

The intent here is the teaching of the two vehicles, designed to enable them to obtain Buddhahood; but [the Buddha] does not reveal this, showing this also by way of a made-up story.

They felt peaceful, thinking that they had already passed [through the bad road].

They have advanced to attain the result; that is, what they say to themselves [they have obtained], nirvāṇa.

Seeing that they had already had a rest and relieved their fatigue, the leader caused the city to disappear, and said to them, ‘Now the place of treasures is near. I made this city by magic in order to give you a rest.’

This again refers to nirvāṇa, which they say they have obtained: they “stop.” They prepare themselves to advance further: they “rest.” Because they have realized it, [the Buddha] preaches that the three are [in reality] the One: thus “dissolves the conjured city.” And he says that [the two vehicles] are made-up statements.