Personally, I agree with this.Sönam wrote: Dzogchen is the path and the fruit at the same time.
From the 13th Karmapa:
[A]s far as the meditation of Mahamudra is concerned,
It is not asserted as being something different from the view.
This seems to be in accord with what Rongzompa writes:Therefore Dzogchen is Rigpa and is without any other needs ... other is Ma-Rigpa and needs ngöndro and deities practices.
ANd I do not agree with the relation you made between the Kunjed Gyalpo Tantra and mahayoga.
Kunjed Gyalpo is from the Semde Division, and as Gyurmed Tshewang Chogtrub explains it clearly :
"The theory of Semde transcends all the various levels of yanas, two truths, six perfections and two stages, all the composed and contamined aspects of the 'truth of path' which are bound with the rigid concept of apprehending ..."
(this is a comment on this by Namkhai Norbu Rinpoche on the above)In reality Mahayoga and the other lower vehicles maintain that the fundamental path for realising the fruit comprises[the primary and secondary causes of] the four approaches and attainments*. But in Dzogpa Chenpo this is not necessary and the four approaches and attainments too, being perfected effortlessly in the yoga of self-perfection, are not considered something concrete tied to primary and secondary causes and a fruit. This can be understood through the upadeshas that take one directl beyond [into the state of self-perfection].
*The four branches of approach and attainment (bsnyen sgrub yan lag bzhi) may include diverse aspects of tantric practice according to the specific context. At the common level these concern the various phases of the sadhana of a yidam, starting from transformation of oneself into the deity together with the recitation of the mantra until complete realisation.