The function of mind refers to the capability of the

mind to know or to be "aware" of the Five Objects (of sight, sound, touch, taste, feeling, smell), of Dharma (all objects, existences, and ideas, etc.), and if we include the two obscure consciousnesses (No. 7 and No. 8) their functions are to become aware of the illusory ego (in the case of No. 7) and the "form of all Dharmas" (in the case of No. 8). Also, the function of mind refers to the emotional manifestations of mind in being able to express love, [**] hate, anger, joy, etc. This realm, of the functioning-aspect-of-mind or the first dimension of mind, is very obvious and immediately known by all. Now, the second dimension--the form or characteristics of the mind--refers to the awareness [***] of the mind, or more clearly, the "awaring-aspect-of-the-mind". This "awaring-aspect-of-mind" is found in all the Eight Consciousnesses, though some consciousnesses (such as No. 8, the Alaya) are not as sharply aware as the mind-consciousness or the eye-consciousness.

Although this "awareness" continually takes place in the mind of every individual, seldom is the individual conscious of the "awareness" itself but is rather primarily conscious of the objects of the awareness. To become "aware" of the "awareness" requires some study and effort. Holding onto the "awareness" for long periods during meditation will in

time produce a change in the function and pattern of the 8 Consciousnesses and a relative transcendental accomplishment will be achieved. According to Buddhism, the final transcendental accomplishment--the perfect Buddhahood--will only be reached through the realization of the Void-nature of the "awareness." The frequently used terms in Mahamudra--"brightness" and "light"--refer to the "evolved-awareness" of the mind, while the "Void," "non-existent," and "non-creating" refer to the "root-nature" of awareness. This realm of the "Void-bright" is the essence of mind, here--the third dimension of the mind. In short, the essence of mind, as taught in Mahamudra, is the "void-bright" or "awareness without subject-object".

Thus the teaching of Mahamudra disregards the first dimension of mind and even does not concern itself much with "awareness" but strives to cut through the Samsaric "awareness" which stems from the subject-object pattern of thought.