Ngenglung Drechagling Lhakhang

Ngenglung Drechagling Lhakhang, locally known as Gela Lhakhang, is located in Gela village in the Phobjikha area of Wangdue Phodrang. The lhakhang is few minutes drive from Gangteng monastery. The Lhakhang is traditionally associated with Kuenkhen Longchen Rabjam (Longchenpa, 1308–1364), one of the most influential philosophers and contemplative masters of the Nyingma school of Tibetan Buddhism.

Drachaling is believed to have been established in the 14th century and is traditionally regarded as one of the eight principal “ling” or spiritual seats associated with Longchenpa in Bhutan.

According to local tradition, Kuenkhen Longchen Rabjam visited the area during his travels and identified the hill above the present Lhakhang as resembling a sleeping elephant.

Ngenlung Drechaling (the walking
stick of Longchenpa is highlighted)

He is believed to have erected his walking staff upside down on the hill as a prophetic sign. Over time, a cypress tree is said to have grown from the staff. The tree is unusual because its form gives the appearance that its roots are in the air while the top is rooted in the ground. The tree remains an important sacred landmark associated with Longchenpa.

Gyalwa Tenzin Drakpa (1536–1597) is traditionally associated with the site. He was born on the first floor of temple, who is regarded in the Nyingma tradition as an incarnation of Pema Lingpa (1450–1521). Pema Lingpa, the renowned Bhutanese treasure revealer (tertön), is himself traditionally regarded as a reincarnation of Longchenpa.

This creates an important spiritual connection between:

Longchenpa → Pema Lingpa → Gyalwa Tenzin Drakpa → the Gangteng lineage

The present Gangteng Tulku, Kunzang Pema Namgyal, the ninth lineage holder, later restored the Lhakhang after the earlier structure had fallen into ruins.

An important local tradition states that Gyalwa Tenzin Drakpa was born on the first floor of the Lhakhang.

Outside the Lhakhang are two chortens.

According to local tradition:

•  One chorten contains the ashes of Yum Samten Zangmo, the mother of Gyalwa Tenzin Drakpa.

•  The other contains the ashes of his father, Yab Tashi.

According to oral tradition, she was herding sheep while pregnant. One day, foxes began taking the sheep without her noticing. While she was standing and supporting herself with her hand, the unborn child—believed to be Gyalwa Tenzin Drakpa—warned her:

“Yum, Samten Zangmo, the foxes are here to eat the sheep. Chase them with stones.”

When she stood up and placed her hand on the ground, her five fingers pierced the earth, and five sources of spring water emerged.

The water is therefore regarded as a blessed water source associated with Gyalwa Tenzin Drakpa's mother. Drachaling is particularly important because of the sacred objects preserved within the Lhakhang.

The relics traditionally associated with Longchenpa and Pema Lingpa include:

The Lhakhang houses an old thangka believed to bear the handprints of Kuenkhen Longchen Rabjam. Another sacred thongdrol depicting Guru Rinpoche is traditionally believed to have been written by Longchenpa. 

The Lhakhang also preserves a fossilised stone believed to represent the tooth of Longchenpa's riding horse. Devotees traditionally believe that different deities and sacred forms can be perceived in the markings of the stone. An old iron plate or skillet is traditionally attributed to Pema Lingpa. It is said to bear his thumbprints.

According to local tradition, Kuenkhen Longchenpa blessed the village with Za Chu and Sang Chu, with Sang Chu being described as a secret or hidden sacred water. The Za Chu is particularly important because it is associated with Za Rahula, one of the principal Nyingma protectors.

The water is traditionally regarded as having healing properties and is used by devotees seeking blessings.

The walking staff of
Longchenpa
The Lhakhang also contains the goenkhang, or protector shrine of Za Rahula, one of the three principle protectors of Nyingma Tradition (the other two are Ekajati and Damchen Dorje Lekpa). According to local belief, Za Rahula travels between his chapel at Gangteng Monastery and Drachaling, where the deity has an inner sacred chamber. According to the resident lam, he once heard the sound of a window glass shattering during the night.

He entered the Lhakhang but found nobody there. He replaced the broken glass. In another incident, the glass shattered again during the night. This time, suspecting that someone might be entering the temple, he took stones with him and investigated. Again, however, he found no one inside.

He reported the incident to His Holiness the Gangteng Tulku Rinpoche. Rinpoche advised him to leave the windows without glass explaining that the pathway of Za Rahula was being obstructed.

The relationship between Drachaling and Gangteng Monastery continues through an important ritual tradition.



The sacred waters from the area are traditionally offered twice to the inner sanctum of Za Rahula at Gangteng Monastery (on the 14th day of the 5th Lunar month and 15th day of the 9th lunar month) The ceremony is considered significant and is performed by the Dorji Lopön (Vajra Master) of Gangteng Monastery, who conducts rituals at Drachaling.

During this ceremony, devotees may receive blessings associated with sacred objects, including:

•  Kuenkhen Longchenpa's sacred cymbals

•  Za Rahula's riding horse

•  The golden saddle of the horse

Reference: 

Lam, personal communication, August 30, 2026

Khenpo Thinley Norbu, personal communication, September 16, 2026

Oriental Architecture. (n.d.). Ngenglung Drechagling Lhakhang. https://www.orientalarchitecture.com/sid/2030/bhutan/wangdue-phodrang/ngenglung-drechagling-lhakhang

Lonely Planet. (n.d.). Nyelung Drachaling. https://www.lonelyplanet.com/points-of-interest/nyelung-drachaling/1536577

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