Through its use of dialogue, I find that the story works to familiarize the reader with Yeshé Tsogyal in ways that extend beyond the capacities of diegesis alone. The reader who reads intertextually is apt to gain both facility and comfort with the work, and even, ideally, the ability to see the work as persistently relevant to their own life. Through its use of intertextuality, I suggest that the Life seeks to cultivate a reader who is ever eager to find more-more information, but above all, further significance-in the text. Following a consideration of the work's genre, I examine two of its dominant literary features: intertextuality and dialogue. In my readings, I advocate a hermeneutical approach that engages the Life of Yeshé Tsogyal's self-understanding as a work that is both an authentic terma (gter ma), that is, a "treasure text" or "revealed scripture," and a namtar (rnam thar), here understood to be a narrative of an individual's pursuit of spiritual realization. Focusing on Yeshé Tsogyal's figurations in historiographical and hagiographical literature, I situate my study of this work, likely the earliest full-length version of her life story, amid ongoing questions in the study of religion about how scholars might best view and analyze works of literature like biographies, especially when historicizing the religious figure at the center of an account proves difficult at best. In two parts, this dissertation offers a study and readings of the Life Story of Yeshé Tsogyal, a fourteenth-century hagiography of an eighth-century woman regarded as the matron saint of Tibet. Has the original building been reinterpreted to the point of transforming its meaning, and were the architectural replicas accompanied by the cult practices associated with it? How was Nepalese architecture transmitted to Mongolia? This article focuses on these architectural replicas in an attempt to understand whether the differences between the "original" structure and the Mongol replicas are due to local techniques and materials, the impossibility of studying the original, or distortions induced by the mode of transmission. Testaments to its popularity include the translation into Mongolian of a famous Tibetan guidebook to Boudhanath, a corpus of Mongolian oral narratives, the many thangkas and amulets depicting Boudhanath stupa along with a Tibetan prayer, and the existence of architectural replicas in Mongolia, probably to create surrogate pilgrimages to Boudhanath. Jarung khashar) was very popular in nineteenth-and early twentieth-century Mongolia, especially in Buryatia. The cult of the Nepalese stupa of Boudhanath (Tib.
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