In 1723, soon after the death of Kangxi, the new ruler, Yongzheng (r. 1722-1735) was just establishing his authority, Mongol tribesmen claiming the succession of Güshi Khan, together with their Amdo Tibetan allies and supported by some factions within the monasteries, rose up against the Qing in the region of Kokonor.

[12] Rölpé Dorjé's monastic teachers included Zhangshu Kachen Shérap Dargyé; the second Thuken Hotogtu, Ngakwang Chökyi Gyatso and Atsé Chöjé Lozang Chödzin.

[13] Changkya Rölpé Dorjé and his teachers realised that in order for the Gelug teachings to flourish in China and Manchuria they would need to be available in Chinese, Mongolian and Manchu and so he began the study of those languages.

He was also apparently the one who came up with the notion that Dampa Sangye, the Indian founder of the Pacification (Tibetan: ཞི་བྱེད།, Wylie: zhi byed, THL: Zhijé) school in Tibet who supposedly also visited China, and Bodhidharma were the same person.

[16] In the late 1720s Polhané Sönam Topgyé mounted a successful campaign to take control of Tibet and the Seventh Dalai Lama was exiled, leaving Lhasa at the end of 1728.

This trip gave Rölpé Dorjé the opportunity to study with the Dalai Lama as well as to make offerings at Lhasa's major monasteries and to present gifts from the emperor.

In 1792, Qianlong, who had been the generous patron, friend and dedicated student of Rölpé Dorjé, sought to assure his Chinese subjects that foreign priests exercised no influence over him.

His Pronouncements on Lamas (Lama Shuo) preserved in a tetraglot (Chinese, Manchu, Mongol, and Tibetan) inscription at the Yonghe Temple in Beijing, Qianlong defends his patronage of the "Yellow Hat" (Gelug) sect from his Chinese critics by claiming that his support had simply been expedient: "By patronizing the Yellow Sect we maintain peace among the Mongols.