There is a ‘T’-wave just under the top edge of the of the altar, done in kyungbur; the 'T' wave is also called the thunder wave. This is the thunder of the vajra (diamond scepter, dorje in Tibetan), symbolizing skilful means, compassion, samsara. This compassion is an active quality rather than mere sympathetic feelings not transformed into action. Compassion refers to action that is exactly consonant with whatever is occurring and that is not self-referential. The frame is adorned with toma offerings (the series of connected circles) with single and double dorjes outlined in kyungbur.
The blue monochrome panels next to the doors are a combination of the longevity symbol and shou (the butterfly) that morphs into durva grass. The butterfly is a favored symbol in Chinese art, and shows many times in Tibetan monastic furniture; recalling the dream of Taoist philosopher, Chuang Tzu. Chuang Tzu, having dreamed that he was a butterfly joyously flittering, posed the question, “Did Chuang Tzu dream he was a Butterfly? Or is the butterfly still dreaming that he is Chuang Tzu?” The caterpillar, chrysalis and butterfly, as unified symbols of transmutation, resurrection and immortality, are perhaps best described in the aphorism, “What the caterpillar perceives as the end of all things, the rest of the world perceives as the beginning of the butterfly”. Grass, in sanskrit, Durva, is a symbol for long (or Longer) life and is used in life-enriching rituals. Grass, being highly resilient, is believed to be immortal and so proclaims the end of samsara, the successive death and rebirth of all beings.
The lower panels, done in monochrome kyungbur, are cumulus clouds. Cumulus clouds are quite common in Tibet: one significance of these fast moving clouds and the pure clarity of the sky is metaphorically an illustration of the Buddha Mind. Clouds may come and go across the heavens, like the transitory thoughts or delusions which appear to obscure the mind's true nature, yet the nature of the sky remains unchanged. this is like the mirror, which is always unaffected by the appearances which arise in it, the sky is clear, transparent, infinite and immaculate.
The two doors have Chakravartin's Precious Horse on the left door and Precious Elephant in full battle regalia on the right door. The term Chakravartin, or Wheel Turner in Hinduism refers to an ideal ruler, but in Buddhism, Chakravartin has come to mean a Buddha whose all-encompassing teachings are universally true. Chakravartin has an army of 4 divisions, infantry, cavalry, elephants, and chariots. Chakravartin is the lineage of 25 Kulika kings or enlightened monarchs, the 25th of which will finally defeat the "non-believers." The Precious Horse is able to travel among the clouds and mirrors the Buddha's abandonment of, or "rising above," the cares of worldly existence. The horse is Chakravartin's riding horse, which is able to circumnavigate the globe 3 times in one day and symbolizes mobility and speed. The Cintamani on the horse's back is a magical jewel with the power to grant wishes, able to fulfill any and all desires, also called the thinking jewel. Jewels in Buddhism are analogous with the importance of teaching, representing also the mind that has attained enlightenment. The Precious Elephant is a symbol of the strength of the mind in Buddhism. Exhibiting noble gentleness, the precious elephant serves as a symbol of the calm majesty possessed by one who is on the path. Specifically, it embodies the boundless powers of the Buddha, which are miraculous aspiration, effort, intention, and analysis.