(The sections in bold below are the primary sources for relating the concept of the "enduring emergence of the intrinsically benevolent aspects of existence from the causal realm of the potential" to the Lotus Sutra. The translation is by Burton Watson, http://ir.nmu.org.ua/bitstream/handle/123456789/119791/7b792eaeac7e637885eefed0ce0c0ce7.pdf.)
Part A: (Emphasis Added)
At that time the World-Honored One calmly arose from his samadhi and addressed Shariputra, saying: "The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.
"What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted himself bravely and vigorously, and his name is universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.
"Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce attachments. Why is this? Because the Thus Come One is fully possessed by both expedient means and the paramita of wisdom.
"Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained.
"Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and delight the hearts of the assembly.
"Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before.
"But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law. The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end."
Part B: (Emphasis Added)
At that time the Buddha spoke to the Bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."
At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."
At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers. In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of practice not far from the city of Gaya and there attained annuttara-samyak-sambodhi. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.
"Suppose a person were to take five hundred, a thousand, ten thousand, a million nayuta asamkhya thousand-million-fold worlds and grind them to dust. Then, moving eastward, each time he passes five hundred, a thousand, ten thousand, a million nayuta asamkhya worlds he drops a particle of dust. He continues eastward in this way until he has finished dropping all the particles. Good men, what is your opinion? Can the total number of all these worlds be imagined or calculated?"
The bodhisattva Maitreya and the others said to the Buddha: "World-Honored One, these worlds are immeasurable, boundless--one cannot calculate their number, nor does the mind have the power to encompass them. Even all the voice-hearers and pratyekabuddhas with their wisdom free of outflows could not imagine or understand how many there are. Although we abide in the stage of avivartika, we cannot comprehend such a matter. World-Honored One, these worlds are immeasurable and boundless."
At that time the Buddha said to the multitude of great bodhisattvas: "Good men, now I will state this to you clearly. Suppose all these worlds, whether they received a particle of dust or not, are once more reduced to dust. Let one particle represent one kalpa. The time that has passed since I attained Buddhahood surpasses this by a hundred, a thousand, ten thousand, a million nayuta asamkhya kalpas.
"Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting, and elsewhere I have led and benefited living beings in hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands.
"Good men, during that time I have spoken about the Buddha Burning Torch and others, and described how they entered nirvana. All this I employed as an expedient means to make distinctions.
"Good men, if there are living beings who come to me, I employ my Buddha eye to observe their faith and to see if their other faculties are keen or dull, and then depending upon how receptive they are to salvation, I appear in different places and preach to them under different names, and describe the length of time during which my teachings will be effective. Sometimes when I make my appearance I say that I am about to enter nirvana, and also employ different expedient means to preach the subtle and wonderful Law, thus causing living beings to awaken joyful minds.
"Good men, the Thus Come One observes how among living beings there are those who delight in a little Law, meager in virtue and heavy with defilement. For such persons I describe how in my youth I left my household and attained anuttara-samyak-sambodhi. But in truth the time since I attained Buddhahood is extremely long, as I have told you. It is simply that I use this expedient means to teach and convert living beings and cause them to enter the Buddha way. That is why I speak in this manner.
"Good men, the scriptures expounded by the Thus Come One are all for the purpose of saving and emancipating living beings. Sometimes I speak of myself, sometimes of others: sometimes I present myself, sometimes others; sometimes I show my own actions, sometimes those of others. All that I preach is true and not false.
Why do I do this? The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Thus Come One sees clearly and without error.
"Because living beings have different natures, different desires, different actions, and different ways of thinking and making distinctions, and because I want to enable them to put down good roots, I employ a variety of causes and conditions, similes, parables, and phrases and preach different doctrines. This, the Buddha's work, I have never for a moment neglected.
"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed. Now, however, although in fact I do not actually enter extinction, I announce that I am going to adopt the course of extinction. This is an expedient means which the Thus Come One uses to teach and convert living beings.
"Why do I do this? Because if the Buddha remains in the world for a long time, those persons with shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires and be caught in the net of deluded thoughts and imaginings. If they see that the Thus Come One is constantly in the world and never enters extinction, they will grow arrogant and selfish, or become discouraged and neglectful. They will fail to realize how difficult it is to encounter the Buddha and will not approach him with a respectful and reverent mind.
"Therefore as an expedient means the Thus Come One says: 'Monks, you should know that it is a rare thing to live at a time when one of the Buddhas appears in the world.' Why does he do this? Because persons of shallow virtue may pass immeasurable hundreds, thousands, ten thousands, millions of kalpas with some of them chancing to see a Buddha and others never seeing one at all. For this reason I say to them: 'Monks, the Thus Come One is hard to get to see.' When living beings hear these words, they are certain to realize how difficult it is to encounter the Buddha. In their minds they will harbor a longing and will thirst to gaze upon the Buddha, and then they will work to plant good roots. Therefore the Thus Come One, though in truth he does not enter extinction, speaks of passing into extinction.
"Good men, the Buddhas and Thus Come Ones all preach a Law such as this. They act in order to save all living beings, so what they do is true and not false.
"Suppose, for example, that there is a skilled physician who is wise and understanding and knows how to compound medicines to effectively cure all kinds of diseases. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to some other land far away to see about a certain affair. After he has gone, the children drink some kind of poison that make them distraught with pain and they fall writhing to the ground.
"At that time the father returns to his home and finds that his children have drunk poison. Some are completely out of their minds, while others are not. Seeing their father from far off, all are overjoyed and kneel down and entreat him, saying: 'How fine that you have returned safely. We were stupid and by mistake drank some poison. We beg you to cure us and let us live out our lives!'
"The father, seeing his children suffering like this, follows various prescriptions. Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a dose of these to his children, he tells them: 'This is a highly effective medicine, meeting all the requirements of color, fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all illness.'
"Those children who have not lost their senses can see that this is good medicine, outstanding in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness, but when they are given the medicine, they refuse to take it. Why? Because the poison has penetrated deeply and their minds no longer function as before. So although the medicine is of excellent color and fragrance, they do not perceive it as good.
"The father thinks to himself: My poor children! Because of the poison in them, their minds are completely befuddled. Although they are happy to see me and ask me to cure them, they refuse to take this excellent medicine. I must now resort to some expedient means to induce them to take the medicine. So he says to them: 'You should know that I am now old and worn out, and the time of my death has come. I will leave this good medicine here. You should take it and not worry that it will not cure you.' Having given these instructions, he then goes off to another land where he sends a messenger home to announce, 'Your father is dead.'
"At that time the children, hearing that their father has deserted them and died, are filled with great grief and consternation and think to themselves: If our father were alive he would have pity on us and see that we are protected. But now he has abandoned us and died in some other country far away. We are shelter-less orphans with no one to rely on!
"Constantly harboring such feelings of grief, they at last come to their senses and realize that the medicine is in fact excellent in color and fragrance and flavor, and so they take it and are healed of all the effects of the poison. The father, hearing that his children are all cured, immediately returns home and appears to them all once more.
"Good men, what is your opinion? Can anyone say that this skilled physician is guilty of lying?"
"No, World-Honored One."
The Buddha said: "It is the same with me. It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayuta and asamkhya kalpas since I attained Buddhahood. But for the sake of living beings I employ the power of expedient means and say that I am about to pass into extinction. In view of the circumstances, however, no one can say that I have been guilty of lies or falsehoods."
Part C:
At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:
Since I attained Buddhahood
the number of kalpas that have passed
is an immeasurable hundreds, thousands, ten thousands,
millions, trillions, asamkhyas.
Constantly I have preached the Law, teaching, converting
countless millions of living beings,
causing them to enter the Buddha way,
all this for immeasurable kalpas.
In order to save living beings,
as an expedient means I appear to enter nirvana
but in truth I do not pass into extinction.
I am always here preaching the Law.
I am always here, but through my transcendental powers
I make it so that living beings in their befuddlement
do not see me even when close by.
When the multitude see that I have passed into extinction,
far and wide they offer alms to my relics.
All harbor thoughts of yearning
and in their minds thirst to gaze at me.
When living beings have become truly faithful,
honest and upright, gentle in intent,
single-mindedly desiring to see the Buddha
not hesitating even if it costs them their lives,
then I and the assembly of monks
appear together on Holy Eagle Peak.
At that time I tell the living beings
that I am always here, never entering extinction,
but that because of the power of an expedient means
at times I appear to be extinct, at other times not,
and that if there are living beings in other lands
who are reverent and sincere in their wish to believe,
then among them too I will preach the unsurpassed Law.
But you have not heard of this,
so you suppose that I enter extinction.
When I look at living beings
I see them drowned in a sea of suffering;
therefore I do not show myself,
causing them to thirst for me.
Then when their minds are filled with yearning,
at last I appear and preach the Law for them.
Such are my transcendental powers.
For asamkhya kalpas
constantly I have dwelled on Holy Eagle Peak
and in various other places.
When living beings witness the end of a kalpa
and all is consumed in a great fire,
this, my land, remains safe and tranquil,
constantly filled with heavenly and human beings.
The halls and pavilions in its gardens and groves
are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit
where living beings enjoy themselves at ease.
The gods strike heavenly drums,
constantly making many kinds of music.
Mandarava blossoms rain down,
scattering over the Buddha and the great assembly.
My pure land is not destroyed,
yet the multitude see it as consumed in fire,
with anxiety, fear and other sufferings filling it everywhere.
These living beings with their various offenses,
through causes arising from their evil actions,
spend asamkhya kalpas without hearing the name of the Three Treasures.
But those who practice meritorious ways,
who are gentle, peaceful, honest and upright,
all of them will see me here in person, preaching the Law.
At times for this multitude
I describe the Buddha's life span as immeasurable,
and to those who see the Buddha only after a long time
I explain how difficult it is to meet the Buddha.
Such is the power of my wisdom
that its sagacious beams shine without measure.
This life span of countless kalpas
I gained as the result of lengthy practice.
You who are possessed of wisdom,
entertain no doubts on this point!
Cast them off, end them forever,
for the Buddha's words are true, not false.
He is like a skilled physician
who uses an expedient means to cure his deranged sons.
Though in fact alive, he gives out word he is dead,
yet no one can say he speaks falsely.
I am the father of this world,
saving those who suffer and are afflicted.
Because of the befuddlement of ordinary people,
though I live, I give out word I have entered extinction.
For if they see me constantly,
arrogance and selfishness arise in their minds.
Abandoning restraint, they give themselves up to the five desires
and fall into the evil paths of existence.
Always I am aware of which living beings
practice the way, and which do not,
and in response to their needs for salvation
I preach various doctrines for them.
At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?