...that the afflictions are not rejected but they are actually required.
That is not how I understand the passage.
You don't change afflictions, you train in pure vision. By slowly transforming your vision, since ordinary vision is caused by afflictions which generate concepts, counteract that with sadhana practice, completion stage etc.
You use afflictions just as they are, but by changing how you relate to the world, by transforming your world, slowly you realize the state of Mahāmudra without giving anything up at all.
With establishing prajnaparamita as the correct view there is nothing to improve or get rid of.
It is not a statement about means.
As it says in chapter 22 in PP8000, purification means simply the extent one uses prajnaparamita. To this you may say that this is again the ultimate view, and that in order to reach that one has to follow a sravaka-style practice by renouncing the world, etc. As I see it, to hop on the Great Vehicle, one needs prajnaparamita (ch. 1, PP8000).
Pāramitāyāna is a gradual path, one that requires infinite lifetimes to complete. If you are a very fortunate person close to your last rebirth, you might be able to hop on the Prajñāpāramitā express, but in reality we can see that this is not the case for most sentient beings.
We all have prajñā, but whether than prajñā has been brought to the level of being a pāramitā is completely another question.
This is how prajnaparamita is a universal solution for all defilements, because it removes the root of the problem.
Actually, prajñā takes many eons to perfect according to Mahāyāna.