The medium scope is primarily concerned with helping beings free themselves from samsara. This state of freedom is commonly referred to as nirvana.
So by clearly identifieing the root cause of samsara and abandoning that action it follows we will achieve nirvana. A being who has achieved nirvana is called an Arhant.
What exactly is meant by the term 'self grasping', and where does 'ego' fit into all this? Self grasping refers to the habitual mind which grasps onto the ideas or conceptions we have of ourselves and other including all phenomena real or imagined as being the actual real or true object of observation. Ego is just the idea we have of ourselves, or the label we project onto our mental and or physical being.
Now the problem occurs when we grasp onto our concept as being the actual object, because what we are doing is mistaking our concepts which are only our ideas for the actual objects and then acting due to our consequential deceptive view of reality. This view is commonly known as 'dualistic view', and is the first of the two truths or two realitys being 'conventional, relative, worldly or deceptive truth of reality'. The second truth, being 'ultimate truth of reality', where things appear in the way they actually exist. This view is commonly referred to as 'pure view' or 'non-deceptive view', and is the view of the true nature of all 'phenomenon' (dharma).
As we see from the small scope, the cause of samsara is our karma and the cause of our karma is our self grasping mind, so now it follows to be liberated from samsara we need to abandon self grasping mind.
Is it correct to say,"Since ego is a cause for samsara, then it follows I need to abandon ego"? If ego is merely an idea of ourselves, and the mind grasping onto that idea as being real is the root cause of samsara, then it must follow in order to end samsara we need to abandon the root cause of it ,the grasping mind. I could surmise from this that to try and suppress ego would be like a dog barking up the wrong tree and that we could end up in a state of mental dulness or nihilistic mindlessness. Or even developing 'nihilistic view', which is the opposite or extreme of self grasping and certainly not meditative awareness of the true nature or ultimate reality of all. Lord Buddha taught and showed us the correct path to enlightened mind, which is likened to tuning a stringed musical instrument, when the string is neither too tight nor too loose then it is in tune and pleasing to the ear.
In the words of the Great Indian Pandet, Tilopa,"Oh son it is not the appearances that are the problem, but the grasping onto them. Oh Neropa cut off the grasping!"
So how do we abandon our habitual self grasping mind? The short answer is to develop a mind that doesn't grasp at concepts or ideas as being real, but remains spacious (like and open lotus) and present with reality. A mind which through the power of meditative awareness can penetrate and be one with the true nature of all. Which becomes an awakened or enlightened mind, (to become one with all is to transcend all, and to transcend all is to become one with all). A being who has achieved this is called an 'Arhya'. An Arhya has realized the true nature of all 'phenomenon' (dharma) and has consequently developed the antidote of 'non-self grasping mind' to samsara but has yet to clean all instinctive karmicly induced habitual tendencies from the mind.
This does not just take time to realize, but takes right effort, and the amount of right effort will determine the time it takes. I say this because I've noticed that a trend among some people is to mistakenly assume that time as a Buddhist equals realization of true nature, which is not necessarily true. I have even heard from a reputable source that with the right karma and effort it is possible to gain realization in as little time as two to three years where as even with the best karma and circumstances, with the wrong type and amount of effort it could take lifetimes to gain realization. An un-realized being is commonly referred to as an ordinary being. It is perhaps good not grasp onto our ideas of who is and isn't realized.
One way of abandoning grasping mind is to stay spacious and open, neither suppressing nor clinging onto anything. To reinforce this and to remove doubt contemplate the 'depentant origination' (pratitysamutpada) of all 'phenomenon' (dharma). Briefly, (1) we give things appropriate labels (names), (2) dependent on their parts (3) which have come together through causes and conditions from prior similar stuff, whether matter or mental (matter can only come from matter and mental only from mental for the primary cause. But one can be the secondary cause or conditions for the other). It follows then that, if everything arises in dependence of causes and conditions, then everything must be 'empty' (sunyata) of inherent and independent self existence. Is there such a thing as a partless particle? Think about this for a while if you don't get it straight away.
Through the practices of abandoning non-virtue and generating virtuous karma, and through 'meditation' (dhyana) we can develop a mind capable of settling 'one piontedly' on it's object (samadhi), which when placed upon 'dependant origination '(pratitysamutpada) as it's object will develop into the union of 'calm abiding mind' (shamatha) with, special insight into the true nature of phenomenon, which is 'to return' (vipasana) to our true nature or Buddha nature. From this union arises the accumulation of 'knowing' (jnana), which through repeated habituation with true nature starts to erase karmic imprints and which will eventualy develop into the 'mental body of a Buddha' (dharmakaya).
NEXT... Compassion in the Great Scope
Recommended reading - Pragna Paramita Hrdaya (Heart of Wisdom) Sutra and The Diamond Cutter Sutra.