Let me summarize here what I have presented in my post for the common misunderstanding about purified mind: At the beginning, I put the assumption to be true that: the purified mind is always purified and NOT impermanent. From there, it leads to contradiction. So, the conclusion must be: the assumption from the beginning is untrue.
In logical and reasoning, this is called “proof by contradiction”. Anyone attempts to bring any further arguments for “the purified mind that is always purified and NOT impermanent”; their effort becomes futile (because it’s already assumed to be true from the beginning) and only shows their lack of familiarity with logical and reasoning.
Now, I have an opportunity to address another common misunderstanding:
Wrong understanding regarding “the pure nature of mind”:
People even fantasize about the existence of something so called “the pure nature of mind” within themselves that is DETACHED FROM the 5 aggregates (khandhā): 1) the corporeality aggregate (rūpakkhandha), 2) the feeling aggregate (vedanākkhandha), 3) the perception aggregate (saññākkhandha), 4) the mental-formation aggregate (sankhārakkhandha), 5) the consciousness aggregate (viññānakkhandha).
Well, let’s just suppose that their fantasy is true and proceed from there:
Because the 5 khandhā are impermanent, suffering and not self while the teaching of the Buddha only leads to Nibbāna via the Noble Eightfold Path. Therefore, Nibbāna (not impermanent, not suffering while still being not self) is detached from the 5 khandhā.
At least, these dreamers still agree that all the 5 khandhā are impermanent, suffering and not self. But now, these dreamers have in their hands both Nibbāna and “the pure nature of mind”. Both of which are detached from the 5 khandhā.
Two options here: 1) They can rename Nibbāna into “the pure nature of mind” so in the end, they have only 1 Dhamma that is detached from the 5 khandhā. 2) They can fantasize about 2 different Dhamma that are both detached from the 5 khandhā.
With option 1: Because this is simply a change of label, logical conclusion is still the same: “The pure nature of mind” is NOT self (and of course: not our true self, not ourselves, not within ourselves, not ours, etc.). This has been already presented in my first post of this thread.
It also brings up obvious questions: Why does anyone with their right mind even attempt to relabel Nibbāna, a term that the Buddha has already declared? Does it not originate from conceit?
With option 2: Because the Noble Eightfold Path as already declared by the Buddha only leads to Nibbāna, these dreamers have no other choice. They have to fantasize the 2nd time. This time they have to fantasy another completely different path to lead to their fantasized “the pure nature of mind”. Still not enough, they still have to fantasize the 3rd time. This time, they have to fantasize that THEIR fantasized path is superior or at least equal to the Noble Eightfold Path declared by the Buddha. Now, they are trapped in their conceit while they still have NOT YET even understood about Nibbāna or the Noble Eightfold Path.
Conclusion: Fantasizing about such thing called “the pure nature of mind” that is detached from the 5 khandhā only leads to redundancy and growth of conceit (then inevitably craving, clinging and suffering.)