There are three biographies of Tonpa Shenrab. The earliest and shortest one is known as Dodu (mDo-'dus: 'Epitome of Aphorisms'); the second is in two volumes and is called Zermig (gZer-mig: 'Piercing Eye'). These two accounts were rediscovered as terma (see below) in the 10th and 11th centuries respectively.

The third and largest is the twelve volume work entitled Zhiji (gZi-brjid: 'The Glorious'). This last book belongs to the category of scriptures known as Nyan gyud (bsNyan-rgyud: oral transmission), and was dictated to Londen Nyingpo (bLo-ldan snying-po) who lived in the 14th century. (1)

(1). The gZer-mig and gZi-brjid are both published by the Bonpo Foundation, Dolanji, 1965 and 1967-69, respectively. Extracts from the gZi-brjid have been edited and translated by D.L. Snellgrove, The Nine Ways of Bon, London Oriental Series, vol. 18, London 1967. The first seven chapters of gZer-mig and part of the eighth have been translated into English by A.H. Franke, 'A Book of the Tibetan Bonpos', Asia Major, Leipzig 1924, 1926, 1927, 1930; Asia Major (New Series) 1, London 1949. A summary of the contents of gZer-mig has been made by H. Hoffmann in The Religions of Tibet, London 1961, 85-96.

The gZi-brjid is an enormous work, totalling in our manuscript 2,791 folios. There are twelve volumes numbered ka to da with a final volume a . The text is arranged in sixty-one chapters, and a list of these chapters will give some idea of the scope of this composite work:

THE FOUNDER AND HIS TEACHING.......Excerpted from a publication by Triten Norbutse and Yungdrung Bön Monastic Center......The founder of Bon religion is the Lord Shenrab Miwo........ In past ages there were three brothers, Dakpa, Selwa et Shepa, who studied the Bon doctrines in the heaven named Sipa Yesang, under the Bon sage Bumtri Loggi Chechen. When their studies were completed, they visited the God of Compassion Shenlha Ökar and asked him how they could help the living beings submerges in the miseries and sorrow of suffering. Shenlha advised them to act as guides to mankind in three successive ages of the world. To follow his advice the eldest brother, Dakpa, completed his work in the past world age. The second brother, Selwa, took the name Shenrab and became the teacher for this present world age. The youngest brother, Shepa, will come to teach in the next world-age................. The Lord Shenrab was born in the Barpo Sogye Palace, to the south of Mont Yung-drung Gutsek. He was born a prince, married while young and had children. At the age of 31 he renounced the world and lived in austerity, teaching the doctrine. During hiswhole life his efforts to propagate the Bon religion were obstucted by the demon Khyabpa Lakring. This demon fought to destory or impede the work of Tönpa Shenrab, until he was eventually converted and became a disciple of Shenrab. one, pursuing the demon to regain his stolen horses. Tönpa Shenrab arrived in Tibet, it was his only visit to Tibet. There, he imparted some instructions concerning the performance of rituals but, on the whole, found the land unprepared to receive fuller teachings. Before leaving Tibet, he prophesied that all his teachings would flourish in Tibet when the time was ripe. Tönpa Shenrab departed this life at the age of 82. ............... There are three written acounts of Tönpa Shenrab. The earliest and shortest one is known as Dodü (mDo-'dus),"Epitome of Aphorism". The second which is in two volumes is called Zermik (gZer-mig), "Piercing Eye". These two accounts date from the 10th and 11th centuries respectively. The third and largest is in twelve volumes known shortly as Ziji (gZi-brjid), "The Glorious". It belongs to the category of scriptures known as "spiritual transmission" (snyan-rgyud) It is believed to have been dictated to Loden Nyingpo (Blo-ldan snying-po)who lived in the XIV century.