"Even the thought that freedom comes about through direct introduction is deluded.
Correct, the basis is always intriniscally liberated.
One strives to free this essence from whatever binds it, but nothing need be done to free it, for unobstructed Awareness, which has never existed as anything whatsoever, does not entail any duality of something to be realized and someone to realize it.
Correct, since the basis is always intriniscally liberated.
What can be shown at this point is the transcendence of view and meditation, in which nothing need be done regarding realization, nothing need be directly introduced, and no state of meditation need be cultivated. So there is the expression 'it is irrelevant whether or not one has realization'."
This is where you deviate in your understanding. The Tibetan text does not use the term "need". It says quite simply:
"Here, since it is demonstrated there is nothing to be realized, nothing introduced, beyond view and meditation, it is called "beyond realization and non-realization".
But the context of the sentence above is provided in the previous sentence:
"Because an object to realize is not established since that ultimate dharmatā is beyond mind, a so called "realization" in the relative is described to be solely a deluded concept."
This passage is not saying that introduction is unnecessary. It is saying that from the ultimate point of view, there is nothing to introduce. But from an ultimate point of view not only are there no sentient beings, there are also no buddhas. This point of view is not especitally profound. Even the Perfection of Wisdom sutras makes this point. So what?
Longchenpa is not saying that introduction is unnecessary. The context of this statement in general, in terms of the commentary as whole, comes after his description of the two types of transference, those of best capacity and those of medium capacity. Following this, he moves into a description of why Ati is considered unreasonable by those in lower vehicles since Ati is beyond cause and result.
But nevertheless, this does not mean that he considers introduction unnecessary. Quite the opposite in fact, given the shear number of introduction texts he wrote.
Incidentally, on his deathbed, Longchenpa never said "After I die, rely on chos dbyings mdzod". What he said actually was "After I die, rely on the Yangthig Yidbzhin Norbu" a.k.a. the Lama Yangthig.