The Yiqie mimi zuishang mingyi dajiaowang yigui; Skt. Sarvarahasya-na^ma-tantrara^ja; Tib. hams cad gsang ba shes bya ba rgyud kyi gyal po; （Secret Meanings of All the Names: Great King of Tantras） To.481， P.114）; 2 fasc. （T 888.18.536-541）， abbr. Tantra of the Secret Meanings of the Names 秘密名仪轨， translated by Da^napa^la 施护 in 1009 CE. An explanatory continuation （akhya^natantra） of the Tattvasam!graha 真实摄经 （T 882）. Most of the text comments on the significance of various yoga-related concepts （the four mudra^s 四印， procedures for sama^dhi， etc.） and the names of the Tattvasam!graha's 37 divinities. There is an ongoing polemic against conventional ethics and the performance of rites， which are seen as useless in the pursuit of liberation. Instead the text emphasizes radical mind-based methods， such as seeing lust， hatred and delusion （ra^ga， dve/sa， moha 贪嗔癡） as none other than tatha^gatas -- an approach which is standard for later Buddhist esotericism， particularly the Guhyasama^ja 秘密集会 （T 885）. In this connection， there appears an infamous， oft-quoted passage which appears to advocate killing sentient beings， lying， stealing and adultery; Da^napa^la's version obfuscates this passage （T 888.18.538b13-14） and others completely， also bowdlerizing several terms concerning sexual yoga （eg. lin%ga is "joiner" 相者; bhaga is "destroyer" 破者）. However， it is notable that the monk Ratna^kara/sa^nti also neuters this language in his commentary， the S/ri^sarvarahasyanibam!dho-rahah!pradi^po-na^ma （To.2623， P.3450）; eg. one should kill the idea of sentient beings. For an Eng. tr. of this， the sole Indian commentary， along with the full text from Tib.， see Wayman （1984）; for an early Japanese study of the Tibetan version， see Togano^ （1953）. （msj14）; （BGBT4/203）