All-Pervasive Compassion is related mainly to Yermed and Thugs-rJe, yes? And if in Dzogchen, Trekchö is the Base and Thögal is the Path, then the Fruition is also closely related to Thugs-rJe and Yermed?
The Crystal and the Way of Light
by Chögyal Namkhai Norbu Rinpoche has a nice index explaining a lot of this, but I don't have this book on hand at the moment.
Speaking of which, in this book Rinpoche recognized that "Without Karmamudra, no Mahamudra" which of course implies that Mahamudra is the Fruition of Tantra and is even dependent on it; whereas Dzogchen can be a complete Path in Itself not necessarily dependent on Tantrayana, Karmamudra, or the lower Yanas in general (of course Karmamudra could be an excellent Semdzin to say the least).
Although I've heard that there are 'different kinds' of Mahamudra, such as Essence Mahamudra, Gampopa's Mahamudra, Sutra Mahamudra (Chan/Zen?), etc.
Is Essence Mahamudra the same as Gampopa's Mahamudra, or are they different?
I believe it is said that if any Mahamudra is the same as Dzogchen, that it would be Essence Mahamudra.
Astus' quote of Dzogchen Ponlop Rinpoche talking about Mahamudra Pointing-Out Enlightenment in One Instant was interesting. I remember seeing a Dharmawheel thread about this in relation to the views of Zen and Dzogchen....
About the Bodies, from my thread on Trekchö that is now on the second page of the Dzogchen sub-forum:
Lhug-Pa wrote:Without going into discussing the Yid-Lus and sGyu-Lus so much (unless relevant); let's discuss mainly the Ja'-Lus (the Rainbow Body), Lus rDul Phran (Atomic Body), Od-Kyi-Lus or A'od-Lus (Light Body), and Phowa-Chenpo (Great Transference Body) in possible relation to the practice of Trekchö.
It seems that the final Fruition of Anuyoga and/or Anuttaratayoga Tantra is the Ja'-Lus; the Fruition of Trekchö is the Lus rDul Phran (but not necessarily with either the Rainbow Body or the Light Body), the Fruition of Thögal or Tögyal at the time of physical death is the Od Kyi Lus or A'od-Lus, and the Fruition of Thögal before physical death is Phowa-Chenpo.
Also, what is the main difference between the Tantrayana view and Dzogchen view of Prajna/Sherab?
In Dzogchen it seems that Jnana/Yeshe is mainly related to Kadag and that Vidya/Rigpa is mainly related to Lhundrub, so then Prajna/Sherab would be mainly related to Yermed?
In Rinpoche's small book on Zen and Dzogchen I believe it is said something along the lines of that Sutra is mainly focused on the Emptiness of the Dharmakaya dimension, Tantra on the Bliss and Clarity of the Sambhogakaya, and Dzogchen on the Energy of the Nirmanakaya dimension. Does anyone have this book on hand to confirm this?
One more question, what is the difference between the Tantra and Dzogchen view of the Svabhavikakaya, Vajrakaya, and Abhisambodhikaya (the translation of The Tibetan Book of the Dead
with H.H. Dalai Lama and Thupten Jinpa and others has some explanation of these Kayas and Dzogchen from what I remember).