Abstract Bloodletting is a medical tradition that probably began in prehistoric times. Its rationale was based on the belief that removing blood eliminated “impure blood”. From antiquity until the beginning of the 20th century, bloodletting was considered a panacea, and it was the most common and versatile form of medical treatment. Not only was it believed to cure the sick, but also to promote vigor in the healthy. Some of the antient books of traditional medicine noted that the bloodletting tools is very importance when opening a vessel in order to bleed. Traditional medical bloodletting tools are one of the oldest archeological findings, and researchers have found many types of bloodletting tools in our country dated back thousands of years. Therefore, research on bloodletting tools an important component of bloodletting therapy, is of theoretical and practical importance. The location, indications, and tools of bloodletting therapy and bloodletting vessels are described in detail in the “Subsequent Tantra” of “Four Medical Tantras”, and its commentaries: Dar mo sman rams pa blo bzang chos grags “Dka’ phreng mun sel sgron”, Sde srid sangs rgyas rgya mtsho “Be edurya sngon po” and Luvsanchoinpil “Gces btus snying nor” so on. The first Mongolian surgical work is directly related to the historical tradition of bloodletting therapy. It is now known that the stone needles, which was discovered in the 3000th millennium BCE, may have originated from the Mongolia used to use in medicine as bloodletting tools. In the seventeenth and nineteenth centuries, Mongolian medical bloodletting tools were passed down through India and Tibet medical books, and later the science of surgery and bloodletting therapy became more sophisticated and comprehensive knowledge. At the same time, it is clear that there is every reason to say that it has been enriched by the medical knowledge of the neighboring countries and improved by their own experience.

Abstract: In the late 16^th century, Tibetan medical schools which were based on Indian Ayurvedic medicine were spread in Mongolia when Buddhism was revived the third time in Mongolia. This was a brand new page in the history of the Mongolian health system. Monasteries were set up in every corner and larger monasteries had doctor’s schools to train tens of doctors. At the end of the 17^th century, Mongolian doctors, scholars started translating and explaining the fundamentals of Indian Ayurveda and Tibetan medicine and even established new branches (schools) blending the Tibetan theory and treatment methods with their empirical knowledge. Conclusion At that time, in the 18^th century, complete bases were established for the start of the golden period of Mongolian medical development which was characterized by theoretical and practical compliance with the “Four Medical Tantras”. Tens of books of this time were written in the Mongolian and Tibetan languages by Mongolian doctors and scholars alike. A new paradigm containing progress, unique opinions can be seen on pages of “The Mongolian Four Medical Tantras” written by Sumbe khamba Ishbaljor, and “Satisfaction for the Readers” or Uzegsdiin Bayasgalan by Jigmeddanzan jamts and “Secrets of Prescription Recipes” or Uvidasyn Dalai by Mindol Jambal. These scholars reflected new concepts that were not specifically clear in the Four Fundamentals such as warm and cold diseases, which were the basis to categorize cold and common diseases and treat them differently, and the theoretical and practical understanding of the categorization of infectious diseases, in their book.