Abstract

The Tibetan term jo mo, generally translated as ‘noble Lady,’ ‘female adept,’ or ‘nun’ and documented from the very beginning of Tibetan history, has a mainly religious meaning (and to a lesser degree a social one). Besides various women adepts referred to as jo mo present throughout Tibetan tradition up to the present day, a hagiographic text from the late thirteenth century entitled Jo mo nyis shus rtsa bzhi’i lo rgyus, “The Stories of the Twenty-four Jo mo,” has preserved the short life stories of twenty-four female Tibetan adepts (Tib. jo mo) of the eleventh and twelfth centuries, disciples of the Indian Tantric master Pha dam pa sangs rgyas (d. 1117). The realizations attained along the Path by the jo mo in question were mainly attested to by relics (Tib. ring bsrel) and other miraculous objects or events witnessed at the time of their deaths. The aim of this paper is to analyze the religious identities of the twenty-four jo mo as described in the JMLG, while exploring some of the ways in which the Tibetan Buddhist tradition has negotiated the ambiguous religious status of these female Buddhist adepts.