 One example Sapaṇ notes is the use of the Tibetan translation ye shes to distinguish the Sanskrit original jñāna from prajñā. There is nothing in the source term to reflect the ye, which means, for Sapan, that it is a mistake to think of ye shes as “primordial wisdom”—a common reading in certain Tibetan schools. The dharma as translated is, in this way, a minefield of interpretive problems. It is very easy to make mistakes that can lead to false teachings. But it would be wrong to think that this linguistic and cultural distance makes for an essential distinction between the dharma as it originated in its unadulterated form from the mouth of a Buddha, and the dharma as received by Tibetans. Such an essentialization would be to reify linguistic entities in a way that is non-Buddhist. The key to translation is not to uncover some essential nature of meanings embedded in the words. Sapaṇ therefore provides a Buddhist philosophical defense of the possibility of translation.