以乾隆五十六年廓尔喀第二次入侵西藏为发端,清中央政府在西藏地方施行了一系列改革。在制订金瓶掣签制度中,对于是否继续保留护法神通过降神参与转世灵童的认定,乾隆认为存在较多弊端,想到通过测试护法神的灵通等手段,最大限度的限制其作用甚至将其取缔。当时领兵在藏的福康安认为应该在改革的基础上予以保留,对乾隆的指示始终实行不力。直到何琳任驻藏大臣后,才坚决执行了乾隆的旨意,通过公开测试,迫使降神者自认其弊,从而为乾隆彻底废除护法神通过降神参与活佛转世提供了依据。② In the 56th year of Qianlong’s second Gurkha invasion of Tibet, the Central Government started a series of reforms in Tibet. In formulating the check-and-draw system of gold bottles, Qianlong believed that there are more defects in persecuted gods if they continue to retain the gods involved in the reincarnation of the gods through lowering the spirits. It is thought that by testing the deity’s ingenuity and other means, Qianlong can limit its effect to the maximum and even ban it . At that time, Fukang An, a leader in Tibet, believed that it should be preserved on the basis of reform and that his instructions to Qianlong always failed. He Lin was appointed Minister of Residency until after resolutely implemented the purpose of Qianlong, through public tests, forcing people to ignore their evil, so as to completely abolish the protection of God by the Emperor Qianlong deconstruction by living God to provide a basis for reincarnation. ②