In 1586, the first lamasery was established in Mongolia, and Buddhism, specifically Lamaism, became the state religion. Buddhism, in the second half of the 16th century, affected the whole of the social life of Mongolia. With Buddhism, many medical books were imported from India and Tibet. Among these books the “Four Medical Tantras” was very important that originated from India. Choiji-Odser translated “Four Medical Tantras” from Tibetan into Mongolian in the 14th century. Several sources agree with this news such as Encyclopedia of Soviet Union Medicine, volume 9, P.A. Badmaev 1903, D. Tsagaankhuu 1961, D. Tserensodnom 1969, Ts. Khaidav 1975, D. B. Dashiev 1988, Bagvan Dash 1997, Sh. Bold 2005. However, there was not any conformation so for. We have found “Root of Treatment” or “Oral Instruction Tantra” (in Tibetan Rgyudbzhi) that is the third volume of the “Four Medical Tantras” in Mongolian language during the search of proofs that Choiji-Odser translated the “Four Medical Tantras” in the 14th century. We have finalized a research of it. This handwritten book consists of 468 pages with the size of 30x 8 cm of a page. This is named “Roots of Treatment”, a complete sutra containing 92 chapters of “Root of Treatment”. There is no headline on the first page. This probably is, because there were a translation of both “Root Tantra” and “Description Tantra”. But it could be these two previous tantras had been lost. The translator noted in the final words of the book “I tried my best translate this book from Tibetan to Mongolian as ChagravartBogdChingis…Ligdenkhaan ordered to translate “Root of Treatment”, (UvidasyinUndes) into Mongolian”. This is “incredible” that Ligdenkhaan himself ordered to translate “UvidasyinUndes” in the early of 17th century. It allows us to conclude that the “Four Medical Tantras” was translated in the 1630 long before Namkhaijamts did it in the middle of 17th century. We assume that this new finding is to be evaluated precious medical object and important research subject.

The exposition of the anatomy of the body has four aspects: (a) the anatomical presentation of the quantities of the bodily constituents; (b) the anatomical presentation of the circulatory system; (c) the anatomical presentation of the delicate, vital points; and (d) the anatomical presentation of thepathways and orifices. The amount of wind (in the body) would fill the urinary bladder whilst the quantity of bile wouldfill the scrotum.1 The quantity of phlegm would fill three cupped handfuls and the amounts of bloodand stool would each fill seven cupped handfuls. The amounts of urine and lymph would each fill fourcupped handfuls whereas the quantities of body oil and fat would each fill two cupped handfuls. Thequantities of nutritive essence and semen would each fill a single handful whilst the amount of brain would fill a single cupped handful. The quantity of flesh is five hundred fist-sizes with the (total) addition of twenty fist-sizes for the thighs and breasts of women and (the amount of menstrual bloodin women would fill two cupped handfuls). The quantity of bones includes twenty-three types. The spinal column consists of twenty-eightvertebrae whilst the ribs number twenty-four. There are thirty-two teeth, three hundred and sixtyfractional bones, twelve types of major joints, two hundred and ten minor joints, sixteen (large)ligaments (behind the knees, in the ankles, in the ante cubital fossae and in the wrists, two adjacent tothe spine, two inside the spine, two in the throat and two in the neck) and nine hundred tendons. There are twenty-one thousand hairs (on the head) and (thirty-five) million hair-pores [sevenmillion above the neck, three million five-hundred thousand on each limb and fourteen million on therest of the body]. Also there are five vital organs, six vessel organs and nine orifices. The ideal size of the (human) body on earth is six feet square (four cubits) (from head to toe and fromfingertips to fingertips of outstretched arms), whereas a malformed body is three and a half of its ownforearm span square.

IntroductionPossessing thorough pulse feeling skill, the main diagnostic method of traditional medicine, makesa direct impact to treatment results. Unfortunately, there has not been much research done ondetermining the scientific nature of the pulse feeling diagnostic method in Mongolia. Therefore, thetopic was selected in order to clarify some issues of history and theory of the pulse feeling method andto prove the method with practical application.Goal and objectivesThe goal of the research is determining some theoretical issues of traditional medical diagnosticmethod, pulse feeling and proving the effectiveness of the method to determine pregnancy and genderof fetus by practical use. The following objectives are defined:1. Conduct research regarding the theoretical concept of pulse feeling and compare it with thesources in Eastern and Western books, literary works and scriptures;2. Determining pregnancies and feeling the pulses of pregnant women admitted to maternityhospital to identify the gender of fetusMaterials and Мethods50 women admitted to “City Palace of Maternity” hospital and 50 mothers who were hospitalized atpre-natal and post-natal division participated in the study.Used following methods:1. Comparison method2. Pulse feeling method for determining gender of a baby and pregnancyResultsWhen feeling the pulse, the index finger is pressed lightly to feel the skin, the middle finger is pressedwith medium pressure to feel the muscle tissue and the ring finger is pressed hard to feel the boneof the doctor is pressed lightly in order to distinguish the twisted blood flow changes overcoming theresistance of sequential pressure. We also identified that the pulse feeling is based on the natureand connection of the wind and blood and their actions in regard to traditional medicine, whereasby modern medical theory; it is based on functioning factors of vascular muscle layers, pulse rate,pressure to vascular wall and condition of vascular wall as well as thickness and thinness of bloodflow.In addition to the method being effective when detecting pregnancy and gender of fetus of patients atthe maternity hospital, it is definite that it can be basis of identifying the characteristic of pulse of warmand cold diseases.

In the History of Yuan Dynasty, the 81st chapter of scripture “…Khubilai Khaan was established the Medical school in May, second year of Jun Tung”. This is certifying that first confidential hospital was formed in 1261 of public reckoning. In 1280 Mongolian State 5th article of law /one of the codes of law for 13th century were the hospitals /Military/ approved by State law during the 10-13th century, which had their strong rules and regulations. Doctor Khusekhui, a Mongolian nationality was printed the three volumes of book, which titled “Brief Practical Guide to Healthy Diet” printed in 1330. Also there are high needs to search theoretic creature about Mongolian food. Starting since 17th century Mongolian doctors, scientists were started to establish flow of “Four Medical Tantras” and based on “Astanga Hrdayam Samhita” written by famous Doctor Bagbat from Indian Auyrved /1500-1600/, “The explanation of Quintessence of the Eight Branches” his explanatory literature by Chandranandan, was compiled by sage Doctor, Elder Utog Yondongombo /729-854/ and Younger Utog Uoyndongombo reviewed again “Four Medical Tantras” during XII century. Study of personal history and works of famous Mongolian doctors and scholars is a tool for drawing historical tree of the traditional medicine. Of particular importance is period between 17th and 19th century which is a golden period of traditional medicine development. In this research project we identified the details of personal history of some scholars who had great contribution into the development of traditional medicine including Zaya Pandit Namkhaijamts from Oirad (1559), Lama Gegeen Luvsandanzanjaltsan (1639-1704), Zaya Pandit Luvsanprinlei (1642-1715), Lord Gombojav from Uzemchin (1680-1750), Arya jonlon Pandit Agvaanluvsandanbiijantsan (1770- 1845), Sube hambo Ishbaljir (1704-1788), Tsahar gevsh Luvsanchultem (1740-1810), Mindol nomuun Khan (1789-1838), Toin Jambaldorj (1792-1855), Luvsanchoimbal (19th century), Jigmeddanzanjamts (19th century), Ishdanzanvaanjil (1852-1906), Agvaangenden (19th century), Yondon (19th century), Lunrig Dandar (1831-1920), Choijamts (1860-1928). In addition, we also made observations on their works from the perspectives of theory, methodology and philosophy. Comprehending a science in light of its own methodology is important because then it opens up for observations from the perspective of other sciences and methodologies as well as creates new ideas.

The “Oral Instruction Tantra” of the “Four Medical Tantras” divides diseases in children into 4 parts: causes, condition, categories, and symptoms. The diseases are proven with inquiries and examination by touching and looking. The most interesting type of examination is considered to be touching, which the main part is pulse-feeling. However, pulse feeling of children in traditional medicine is different from that of adults.
The general diagnostic method of traditional medicine consists of 3 parts: pulse reading, visual diagnosis (tongue and urine), hearing, and investigation. The diagnostic method of pediatrics in traditional medicine is based on the general method but different in some ways in consistence with the classification of diseases in children.
The following conclusions are being made from the study. The basis of a pediatrics in Mongolia established when Mongolians began to learn the “Four Medical Tantras” of Indian Ayurvedic medicine in Sanskrit.
Since then, Mongolian doctors and scientists have created many works based on the books of Indian and Tibetan medicine scholars. Among them, there are several books about method of ear vein reading written by Mongolian doctors and scholars.
This is confirmed by this study. In addition to our study, it is also important for biographies of people who have been involved in the creation of the traditional knowledge including traditional medicine.

History of surgical services in Mongolian medicine began at least from New Stone Ages (Neolithic Era). However, we decided to study usage of surgical instruments in Mongolian medicine from 1578 to the XIX century. Because, the third transmission of Buddhism into Mongolia occurred during the time of the Altan Khan of the Southern branch of Central Mongols, a descendent of Kublai Khan, tried to revive Mongol strength and unification. After that Undur Gegeen Zanabazar was also holding a religious service around his residence. Furthermore, in 1651 he established 7 parts of the Monastery including Financial, Lamasery, Food service, and Personal physician’s divisions based on his attendants, people, and lamas. The Personal physician’s division was one of the basis for the sect of “Four Medical Tantras”. Since that time the sect of “Four Medical Tantras,” had been spread effectively and many medical schools were established near the Buddhist temples in Mongolia. They respected “Four Medical Tantras,” and “Shun,” as the main scripts and focused to base it on their theory and practice.
During the research we identified that from the XVII century, Mongolian doctors and scientists wrote many commentary books on “Four Medical Tantras” and renewed some of the content of “Four Medical Tantras.” Especially, Agvanluvsandanbijaltsan and Jambaldorj wrote a medical and medicinal books including surgical instruments. Also Ishbaljir wrote practical book about internal medicine, surgical methods, and services.
The major conclusion to this study was that Mongolian nation established their own medical art, comprehensive knowledge, and surgical methods as well as updated surgical instruments during the XVII and XIX Century. Particularly, they could renewed surgical methods and surgical instruments, which came from Indian Ayurveda and Tibetan medicine.

Introduction: Jigmeddanzanjamts was a person who was born in the east Sonod Land of Shiliin Gol province in Inner Mongolia (presently the East Sonod Khoshuu of Inner Mongolian Autonomy in People’s Republic of China). He has lived at the end of 19th century and at the beginning of the 20th century. At his childhood age, he has stayed in the Jari Temple (also called the Great Generous Temple) and studied Tibetan language. He was talented in learning Tibetan language. He also deeply studied Buddhist philosophical teachings in The Philosophical lineage temple and obtained Geshe rank which is a kind of scientific scholar’s title. He was renowned by his Temple name as “Jari Geshe”.
Besides, this achievement, he was a Tulku and worked as abbot of a temple. It was mentioned at the end of his book called “Joys of Realizers” that “This book was composed by the Tulku Jigmeddanzanjamts the Brave-Hearted King”. Materials and methods: He divided his book into 5 sections and in the first section he provided a detailed description about the urine analysis and diagnostics by sensing pulse of a patient. In the second section, he summarized only the capability of 348 types of medicines. In the third section, he classified various diseases into 80 categories and determined specific methods for curing each disease such as internal disease, bacteria, diseases of the womb and internal organs such as liver, kidney, lung, heart and spleen, skin disease, gynecopathy, childhood disease, other injuries. In the fourth section, he wrote about how to reduce power of 22 types of medicines, and how to substitute 32 types of medicines. In the fifth section, he provided a detailed information about 316 types of prescriptions, and doses of medicine shall be included in each prescription, method for blending those prescriptions. Results: He also included the prescription of medicines used in Chinese hospitals in his book. For example, he mentioned that “Kindly find the Lin or Dan prescription from Chinese hospitals” in his book. The book called “Joys of Realizers” can be considered as a distinguished book from another book by its content and meaning side. In fact, in greatly depends from the author’s wider way of thinking, his enormous practical experience and knowledge. Сonclusion From this book, it is obviously observable that he always treated each disease, from the point of seeing in a complex rather than seeing only the disease. Especially, the list, which listed organs of a human body as brain, eye, ear, nose, etc. from top to down part have not observed in other books published in the preceding period. Therefore, it can be considered that the book has some new categories that has not introduced before in books have been composed and published before.

Abstract By the beginning of the 20th century, more than 750 temples and monasteries were established and most of them had manba datsan (Medical school). For example, the names of the 104 major monasteries with mamba datsan were identified.
Traditional medicine personnel were systematically prepared and names of manba datsan and establishment date were identified, which is an important significance of the research.
According to our research, nearly all major monasteries have their own manba datsan, and the Ikh Khuree manba datsan Sorigshampanlin, Zayiin Khuree manba datsan, Tariatyn Khuree of Choinkhor Van, manba datsan of Lamyn Gegeen Khuree, manba datsan of Khand Chinvan Khuree were not only famous for their training but also talented doctors.
The basic condition for preparing doctors based on the "Four Medical Tantras" book is directly related to the third introduction of Buddhism in Mongolia in the 16th century. Datsans of various disciplines were established long with the large Buddhist monasteries in Mongolia, including manba-datsan for educating doctors.

Abstract: Ngo mtshar dga’ ston gter mdzod” by gelong (Fully ordained monk, Tib. དགེ་སློང་) Choijamts is one of the important medical books of traditional medicine. From this book, we found the Srog dzin-5 prescription and the purpose of the study is to determine acute and chronic toxicity of the prescription, and to identify its effect on animal models of depressive disorders. Methods:
1. The study was conducted using quantitative research method by experimental research model.
2. Determination of acute and chronic toxicity.
3. Chronic Unpredictable Mild Stress (CUMS) Procedure. Conclusion
1. Srog dzin-5 prescription (LD₅₀ = 25.8 (24-29) g/kg) has been shown to be non-toxic according to the generally accepted classification of K.Sidorov and B.Berezovskaya. When conducting histological studies, it was found that the surface of the liver, kidneys and adrenals is smooth. Color, shape and size of organs are normal.
2. In the model of chronic stress-induced depression, the Srog dzin-5 prescription increases physical activity, reduce tears, prevent anxiety and weight loss.

Abstract: There is a growing need for a systematic study of the use of medicines prepared from herbal, animal, and mineral raw materials in traditional Mongolian medicine to a new level. Based on traditional medicine technology and use, the study identified the most suitable modern medicinal ingredients for the human body, namely a medicine that can be used for depression in the ancient scripture, “Ngo mtshar dga’ ston gter mdzod” by Gelen Choijamts and further practical application is imperative. Purpose: To study the effects of Srog dzin-5 prescription on pathogenesis model of acute stress and animal models of depressive disor- ders. Conclusion
1. In the pathogenesis model of acute stress disorder caused by restricted mobility, Srog dzin-5 prescription prevents stress-induced thymic involution and enlargement of adrenal glands.
2. In the pathogenesis model of ethanol-induced depression, Srog dzin-5 prescription increased physical activity, reduced despair, and prevented anxiety according to behavioral assessment.