What kind of poison did the ghost-faced monk have in his body? I believe that some readers must have such questions.

I'll give you some answers briefly. This helps later when the whole story is revealed.

It is not yet clear what the poison was in him, but it is more or less implied that it has some connection with Tibetan Buddhism, that is, the sect of Yislian Zhen.

Historically, he was still a good lama. He has made a certain contribution to the spread of Tibetan Buddhism, but he is not authentic.

The following is information about Yislian Zhen.

He did not belong to the Sakya family, and there is no record of this person in the History of the Sakya Lineage. He belonged to the eastern branch of the Phags-pa disciples, the Shar-pa system. According to the Red History, the disciples of Saban and Pas-pa are divided into three parts: Eastern, Western, and Upper. The lineage in the eastern part of the country began with Kyaw Bon in the Zhangzhung region, where the eldest son of Kyaw Bhon, Shapa Shapa Shah, became a monk from Saban and purchased the Char Ladrang from Bentchen Shakya Sampo. Before he became a monk, he had a son named "Xiubo Jie Zunga". The three sons of Chopo Je Zunja were all disciples of Phags-pa, the eldest of whom was Yi Xi Rinchen. When Phags-pa lived in Lintao, Gansu, Yihe Rinchen was selected by the Sakya people to go to Phag-pa, and later accompanied Phags-pa to Han China, where he was favored by Kublai Khan. In 1286, he was named emperor. In 1294, he died at the age of 47 in Wutai Mountain. "Yuan History: The Biography of Shi Lao" contains: "Answering Ma Ba Lai begged for the heir, died in the twenty-third year. He died in the thirty-first year. The time of Yisi Lianzhen's succession as emperor and his death recorded in it are 1286 (to the 23rd year of the Yuan Dynasty) and 1294 (to the 31st year of the Yuan Dynasty) respectively.

I checked some information with Du Niang, and Tibet has a long history of poisoning, and it is well documented.

Here's what I found.

Legend has it that poisoning in the Nyingchi region of Tibet (formerly the Gongbu area) was more beneficial in the past, and the people there still talk about poisoning. In the past, the law here punished the poisoners severely, and some poisoners even used a bamboo stick to nail a finger, then tied to a log and thrown into the river, leaving them to drift. It can be seen from this that people abhor the act of poisoning.

Through the investigation, it is understood that the poisoners can be divided into the following types:

First, take the blessing. The purpose of such people is to transfer the blessings and luck of others to themselves. They often poison people who are powerful, have status, money, or are good-looking. This is clearly the result of the influence of animistic ideas. It is believed that not only human beings have souls, but also that all things in the universe, such as mountains, rivers, forests, flowers, birds, and animals, have souls, and that the spirits of all things are interrelated and can transform into each other.

It can be assumed that there is a long history of poisoning for fortune, and that such people are both patient and resilient, and once they see someone, they will not hesitate to wait for any time, no matter how much risk they take, and they must achieve their goals. According to local elders, an elderly woman was executed in the village of Xueka in Gongbu Jiangda County for poisoning the local zongben (local administrator). Although he was cautious, he drank the poison of the old woman and died at the farewell party before he left after three years in office. She waited three years to get her hands on it, but in the end, she didn't get a blessing, but death.

Second, superstition. When something is associated with faith, it often becomes incredible, and the same goes for poisoning. In the Gongbu area, some of the poisoners claim to be Nyingma believers who worship a poison god. In fact, there is no such deity in Nyingma religion at all. This shows that the poisoner also wants to find a religious carrier. Before Buddhism was introduced to Tibet, poisoning was based on the religion, but there was no such custom in the Heihe area, the birthplace of the religion.

However, after the poisoner found religion as a carrier, it also took on some religious overtones. Such "believers" have their own scriptures, and they have to tell divination and divination every day. If someone comes today, even the enemy can be spared, and if someone comes today, even relatives and friends will be in trouble. In Cuogao Township, such a strange thing happened, a poisoner blindly listened to hexagrams, and actually poisoned his daughter who had just returned home for vacation from studying in other places. How far has it been ignorant, insensitive, and fanatical? Sometimes, in order not to lose faith in the god of poison, they also poison their livestock. This kind of poisoner, they generally have a sign on their own door or prayer flag, but outsiders can't understand it, and there is a smell of Jiang Taigong fishing, and the wisher is hooked.

Third...... It has nothing to do with this book and will not be listed. If you are interested, you can go and find it.

Poison is very important to those who poison it, and they regard it as a sacred object and respect it with great respect. The formula of the poison is very complex, most of them are alpine plants, and the Nyingchi area is rich in poisonous plants due to its low altitude and humid temperature. As for what the ingredients of the poison are, outsiders do not know, but it is basically a chronic poison, so if someone is poisoned, it is difficult to find it in a short time. When the poison strikes, the administer also performs a solemn ceremony, which is usually performed at night. They often wore their heads with blankets on their heads, their faces covered with black plant juice, and they danced around the fire, chanting words and praying in gratitude for the mercy of the god of poison. Sometimes the horn is blown non-stop.

Whether it is to take blessings, eliminate disasters and avoid disasters, or whether it is out of religious beliefs, it is difficult to trace the roots of this custom. I believe that poisoning may have been related to primitive religion on the one hand, and to tribal warfare on the other, especially since those who survived the war were unwilling to be enslaved by the invaders, so a strong tribal mentality and a sense of revenge drove them to fight back against the enemy. In the absence of a strong counterattack, poisoning became their means of retaliation. As the rule of the victors became more and more consolidated, poisoning persisted, and in order to keep future generations from giving up revenge on the enemy, poisoning was eventually religiousized.

As for the rights and wrongs of the ghost-faced monk, the protagonist is puzzled, he is a bad guy but saved Yin Lan, saying that he is a good guy but eats people, what is the merits of the matter, or invite the reader to judge for himself in the future story.

But I think that the ghost face monk is mentally normal, and judging from his behavior of saving Yin Lan, he is very smart. It is absolutely impossible for a person of a normal mind to eat people, so the only reason is to be poisoned.

Ritual or something...... I don't know much about it, because I believe in Marx, and I don't have the opportunity to see any strange rituals, and I can only hope to write about religious rituals from an atheistic perspective.