The tradition of carving Tod Mongolian scriptures onto stone has a rich history that not only remained overlooked by scholars and locals alike but also fell victim to campaigns of destruction during the Great Leap Forward and the Cultural Revolutionary movement. It was not until the 2000s that efforts to collect and preserve the Tod Mongolian stone scripture gained momentum. The stone scripture tradition, which clearly bore the influence of Tibetan Buddhism during the Jungar Khanate period, is about carving scriptures onto small plate-like stones. This practice served as a test for Mongol lamas to elevate their status and fulfil their Buddhist missionary calling. In the Tibetan context, this evolved into a system where Buddhist lamas carve entire sutras onto small stones and pile them as Oboos for believers to visit. This is one of the ways of production and reproduction of Buddhist texts. Historical records reveal that influential Buddhist figures, including Zaya Pandita, endeavoured to translate Buddhism into Tod Mongolian from the Tibetan language. Zaya Pandita created the Tod Mongolian scripture based on classical Mongolian scripture, aiming to spread Buddhism not only within the Jungar Khanate but also among the broader Mongol audience. The discovery of numerous Tod Mongolian scriptures indicates that, during his lifetime, Zaya Pandita translated over 170 sutras, and his apprentices and other Oirat Mongolian lamas continued this work for many years. The primary motivation behind these translation efforts was to enable Mongolians to believe in Buddhism by providing them with an understanding of the religion. During the flourishing era of the Jungar Khanate, encompassing aspects of economy, culture, and military prowess, tens of thousands of stone scriptures were meticulously carved by numerous lamas annually. They ventured from their monasteries along the Nilah River Valley to the Uliyasutai River, contributing significantly to the cultural landscape. This cultural phenomenon was well-documented by the Qing period scholar, Xusong, in his book Xiyu Shuidao Ji. He noted, “There were a plethora of Sanskrit stone scriptures along the Nilah River”. Today, numerous Tod Mongolian stone scriptures are still discovered along the Nilah River valley, serving as a testament to the historic-cultural influence of the Jungar Khanate in Mongolian history. In the 1990s, the ancient monument publishing house and the Academy of Social Science of Xinjiang Xinjiang Uyghur Autonomous Region collaboratively embarked on an extensive collection of stone scriptures. Stones were gathered from scattered locations including individuals who preserved at home and stored them in the regional museum in Urumchi. The joint expedition uncovered many stone scriptures from a site known as “Tsagan Had”, not documented by Xusong. After tracing and analysing these scriptures following the collection, it was determined that those from Tsagan Had comprised the Buddhist sutra “Dorji Zodov,” which is now in publication. Recognizing the significance of this long-overlooked heritage, Inner Mongolian television visited Nilah County twice, featuring it on a show with insightful interviews and explanations. After years of exploring the heritage of the Tod Mongolian, my observations in the book are twofold. Firstly, on one dimension, the stone scripture heritage serves as a testament to the creation, development, and spread of Buddhism in the Mongol region, specifically among Oirats, through the Tod scripture. Secondly, I recognize the Tod Mongolian Scripture as a priceless cultural heritage of the Oirats. This recognition stems from the fact that the era of the Jungar Khanate, all documentation was in Tod Mongolian. Stone scriptures, translated by Zaya Pandita and later carved onto stones by his apprentices, exemplify the historical importance and their role in documentation and communication – an invaluable heritage for entire Mongols. Furthermore, scholars unanimously agree that these scriptures were carved during the classical Tod Mongolian period, representing the initial developmental stage of Tod Mongolian. The grammatical usage closely mirrors traditional Mongolian scripture, strictly adhering to classical Mongolian grammar rules.