What you say is based on the idea that there is a hierarchy among sutras, and your hierarchy is based on the Tiantai interpretation that the Lotus and Nirvana sutras are the highest, or on some Tibetan idea that the tathagatagarbha is the highest teaching. As for the first one of the Tiantai idea of the five periods, schools outside of Tiantai don't necessarily accept it. And the idea of the third turning of the wheel, that is not accepted by all schools either, nor is it interpreted in the same way in each school that accepts it. Beyond the ideas and interpretations of specific schools, the categorisation of sutras is arbitrary and not based on the texts themselves. Why? Because almost every sutra claims superiority above all other teachings, and neither the Lotus nor the Nirvana sutra is special in that. As the Diamond Sutra (ch. 8, tr. C. Muller) says, "all of the buddhas and all of their teachings of peerless perfect enlightenment spring forth from this sūtra."
So, where does the Lotus Sutra says explicitly that the six paramitas are superseded by a different path?
"I would need more detail or explaination for this qoute,are you saying it is empty of Tainted defilements and samasa existance)i wouod agree)?I also wouldnt say it exists provisionally at once,the Nirvana sutra speaks of that which is emty of false self and tainted ego defilments,then states the Tathagatagarbha isnt empty of itself and is permanet,so it wouldnt exist "provisionally" it would exist as the reality of all Phenonina."
It means that things exist provisionally (conventional truth) but does not exist ultimately as self-existent things (ultimate truth). This is the middle way, the non-dual view. This is the correct understanding of emptiness in the Prajnaparamita sutras, Madhyamaka and Yogacara.
When you say that the buddha-nature is not empty of itself, what is itself?
"which would mean empty of everything even itelf,which means everything including the Buddha is subject to dependant origination"
That's absurd. The point of being enlightened is that one becomes free of karma, free of rebirth, free of dependent origination. It is exactly because there is no self that there is freedom. If there was a self, it would be either deluded or enlightened, making any path of liberation impossible or unnecessary.
"the Best view I have come across tht discribes the Emptiness that is empty of all defilments but is not empty of its ultimate reality would be the view of shentong,"
Emptiness is not a thing, it means that appearances are without an independent self-nature, thus they are dependently originated.
As for Shentong, Taranatha says (in "Essence of Zhentong" PDF),
"Naturally radiant self-cognizant pristine awareness that is not divided from the expanse is known as ultimate reality, the unconditional actuality of phenomena."
"Because of this, the essence of the tathāgatas and the nondual pristine awareness that pervades the nature of phenomena are equally adorned with all of the ultimate enlightened qualities of buddhahood. Just this great and invariable perfected nature is endowed with every aspect of pristine awareness while remaining free from all fabrications. This is the only unmistaken abiding reality. Because it is established as real, it is the object of experience for the undistorted pristine awareness of the exalted ones. Because it is invariable, it is constant, stable, and everlasting."
"To relinquish your subtle fixations on the discursive thinking of the relative, meditatively subsume yourself non-conceptually within the expanse. Through this process, you will then gradually come to encounter the non-conceptual enlightened essence directly."
As was discussed already, the realisation of emptiness is non-conceptuality, and it is exactly the way to realise buddha-nature. That's why Taranatha says, "So, those who assert rangtong unerringly, and those who definitively assert that there is no essence are both proponents of zhentong." This awareness is prajnaparamita, that's why it's also called the mother of buddhas.