its
application to Mongol was merely an extension of its general currency
in Asia.[940]

Pagspa also superintended the preparation of a new edition of the
Tripitaka, not in Mongol but in Chinese. Among the learned editors
were persons acquainted with Sanskrit, Chinese, Tibetan and Uigur. An
interesting but natural feature of this edition is that it notes
whether the various Chinese texts are found in the Tibetan Canon or
not.

Khubilai further instituted a bureau of fine arts, the head of which
was a Lama called Aniko, skilled in both sculpture and painting. He
and his Chinese pupil Liu Yuan introduced into Peking various branches
of Tibetan art such as Buddhist images of a special type, ornamental
ironwork and gold tapestry. The Chinese at this period appear to have
regarded Tibetan art as a direct importation from India.[941] And no
doubt Tibetan art was founded on that of Nepal which in its turn came
from Bengal. Miniature painting is a characteristic of both. But in
later times the individuality of Tibet, shown alike in its monstrous
deities and its life-like portraits of Lamas, imposed itself on Nepal.
Indian and Tibetan temples are not alike. In the former there is
little painting but the walls and pillars are covered with a
superabundance of figures carved in relief: in Tibet pictures and
painted banners are the first thing to strike the eye, but carvings in
relief are rare.

It is hard to say to what extent the Mongols beyond such parts of
northern China as felt the direct influence of the imperial court were
converted to Lamaism. At any rate their conversion was only temporary
for, as will be related below, a reconversion was necessary in the
sixteenth century. It looks as if the first growth of Mongolian
Buddhism was part of a political system and collapsed together with
it. But so long as the Yuan dynasty reigned, Lamaist influence was
strong and the downfall of the Yuan was partly caused by their
subservience to the clergy and extravagant expenditure on religious
buildings and ceremonies. After the departure of Pagspa, other Lamas
held a high position at the Court of Peking such as Chos-kyi-hod-zer
and gYun-ston rDo-rje-dpal. The latter was a distinguished exponent
of the Kalacakra system and the teacher of the historian Bu-ston who
is said to have arranged the Tibetan Canon.

Although the Yuan dynasty heaped favours upon priests and monasteries,
it does not appear that religion flourished in Tibet dur