Regarding the idea that all sūtras preached before the last half (essential section) of the Lotus Sūtra are Hinayāna, even the 24 venerable masters who transmitted the dharma including such great commentators as Nāgārjuna and Vasubandhu in India did not expound it for more than 1,500 years following the death of Śākyamuni Buddha, although they knew it. In China, it has been more than 1,000 years since Buddhism was introduced, but no one knew about it, except Grand Masters T’ien-t’ai and Miao-lê, who roughly talked about it. They, however, did not go so far as to reveal its truth. The same was true with Grand Master Dengyō of Japan.

Contemplating this, I, Nichiren, see this idea restated in the Nirvana Sūtra, “Jumyō” chapter: “Suppose someone denies the eternity of the Three Treasures (the Buddha, Dharma and Sangha), such a man will lose his three refuges in the purity of Buddhism and all the merit of upholding the precepts. He will never gain the rewards for practicing the three kinds of teachings for śrāvaka, pratyekabuddha and bodhisattvas.” This scriptural statement in the Nirvana Sūtra apparently expounds what is preached in “The Life Span of the Buddha” chapter of the Lotus Sūtra.

Following this statement, the Nirvana Sūtra cites a parable saying that as a tree is necessarily accompanied by its shadow, the Buddha is believed in because of His eternal life. The teaching of “The Life Span of the Buddha” chapter is likened to a tree, and pre-Lotus sūtras as well as the first half of the Lotus Sūtra are likened to the shadow of the tree.

Toki Nyūdō-dono Go-henji: Hongon Shukkai-shō, A response to Lay riest Lord Toki: Treatise on Overcoming Illusions of the Triple World by Provisional Teachins, Writings of Nichiren Shōnin, Doctrine 2, Page 277