The text suggests answers itself. Might be worth looking at it.
Tiantai Lotus Texts
Thus have I heard:
On one occasion the Buddha was at the double-storied assembly hall of the Great Forest Monastery in the land of Vaiśālī. He announced to all the monks:
My state shall be that of parinirvāṇa after the passage of three months’ time.
Thereupon the esteemed Ānanda rose from where he sat, straightened his clothing, and folded his hands. Then, in homage, he placed his hands together palm-to-palm and walked around the Buddha three times. He then knelt formally on one knee, placed his palms together, and fixed his eyes intently and steadfastly upon the Tathāgata. The venerable Mahākāśyapa and the great-being (mahāsattva) bodhisattva Maitreya also rose from where they sat, brought the palms of their hands together in homage, and gazed up at the honored face. These three men of great distinction then addressed the Buddha in one voice, saying:
World-honored One! After you have passed away, O Tathāgata, how do living beings produce the bodhisattva mind, practice in accordance with the comprehensive [vaipulya] sutras of the Great Vehicle (Mahayana), and, with right mindfulness, bring their thoughts into the realm of one reality? How do they avoid losing sight of the aspiration for ultimate enlightenment (bodhicitta)? Moreover, without cutting off worldly passions and without abandoning the five desires, how do they achieve purity of the sense faculties and eliminate accumulated impurities? Without giving up the five desires, how can they still become capable of seeing events and things free from encumbrance with the pure natural eyes received from their parents at birth?
The Buddha addressed Ānanda:
Hear me clearly! Hear me clearly, and consider this well! In the past, on Mount Vulture Peak and at other places, the Tathāgata has already expounded the one genuine path from many perspectives. And now, at this place, for the benefit of all living beings in the future who wish to follow the Supreme Way that is the Great Vehicle—and who wish to learn and follow the practice of All-embracing Goodness, I will now expound the method for that, which I have kept in mind. Impurities, in any number, should be eliminated whether one perceives All-embracing Goodness or not. This I will now explain to you, accordingly, in great detail.
O Ānanda! All-embracing Goodness Bodhisattva was born in the Pure Wondrous Land in the east. Aspects of that land have already been thoroughly detailed in the Dharma Flower Sutra (Lotus Sutra), and these I will now outline and explain.
Ānanda! When monks, nuns, laymen, laywomen, heavenly beings (devas), nāgas, others of the eight classes of ever-present guardian spirits, or any living beings are internalizing the Great Vehicle sutras, practicing in accordance with the Great Vehicle, aspiring to a Great Vehicle consciousness, and would be pleased to see an embodiment of the bodhisattva All-embracing Goodness, take joy in seeing the stupa of Abundant Treasures Buddha, be happy to see Śākyamuni Buddha as well as buddhas that emanate from him, and be glad to achieve purification of the six sense faculties, they should learn this way of contemplation. Beneficial effects of this contemplation are the elimination of encumbrances and the perception of extraordinary and wondrous things.
As a result of resolutely internalizing and keeping faith with it, and wholeheartedly pursuing mastery of it, a practitioner will become continuously conscious of the Great Vehicle without immersion into a specialized focus of mind, and he or she will gain perception of All embracing Goodness within the course of one to three-times-seven days. A practitioner who has great encumbrances will gain perception of him after seven-times-seven days have passed. A practitioner with greater encumbrances will gain perception after one more rebirth, and a practitioner with yet more serious encumbrances will gain perception after two more rebirths. Further, a practitioner with even graver encumbrances will gain perception after three more rebirths. Karmic consequences differ like this—that is why there are variations in my ways of explanation.
In this passage there is the Great Vehicle (Mahayana) and Great Vehicle Sutras. Relating the former and the latter, the Buddha remarks, "In the past, on Mount Vulture Peak and at other places, the Tathāgata has already expounded the one genuine path from many perspectives." He is clearly referring to the numerous teachings of the Mahayana that, as explained in the Lotus, are upaya in the ekayana - single vehicle.
This passage, though, the reference to sutras, plural, may be mistaken:
When monks, nuns, laymen, laywomen, heavenly beings (devas), nāgas, others of the eight classes of ever-present guardian spirits, or any living beings are internalizing the Great Vehicle sutras, practicing in accordance with the Great Vehicle, aspiring to a Great Vehicle consciousness, and would be pleased to see an embodiment of the bodhisattva All-embracing Goodness, take joy in seeing the stupa of Abundant Treasures Buddha, be happy to see Śākyamuni Buddha as well as buddhas that emanate from him, and be glad to achieve purification of the six sense faculties, they should learn this way of contemplation. Beneficial effects of this contemplation are the elimination of encumbrances and the perception of extraordinary and wondrous things.
From the point the Buddha makes reference to wanting to see Samantabhadra, the text makes specific references to the events in the Lotus Sutra:
"pleased to see an embodiment of the bodhisattva All-embracing Goodness"
This is Samantabhadra's vow in the Lotus Sutra:
O Bhagavat! If there are those who preserve this sutra in the troubled world of five hundred years after, I will protect them and rid them of their heavy cares, cause them to attain happiness, and allow no one to strike at them through their weaknesses. I will not give Māra any chance to afflict them, nor the sons of Māra, daughters of Māra, minions of Māra, those possessed by Māra, yakṣas, rākṣasas, kumbhāṇḍas, piśācas, kṛtyas, pūtanas, or vetālas. If they recite this sutra, whether walking or standing, I will then come before them on a white elephant king with six tusks, together with the assembly of great bodhisattvas, manifest myself, pay homage and protect them, and console their minds for the sake of revering the Lotus Sutra. If they sit contemplating upon this sutra, I will then manifest myself before them on a white elephant king. If they forget a single line or a verse in the Lotus Sutra, I will teach and recite it with them and cause them to become proficient in it. At that time those who accept and recite the Lotus Sutra will be able to see me and, greatly rejoicing, will thus make further efforts. As a result of seeing me they will attain the samādhi and dhāraṇīs named āvartā dhāraṇī, koṭīśatasahasrāvartā dhāraṇī, and sarva ruta kauśalyāvartā dhāraṇī. They will attain dhāraṇīs like these. O Bhagavat! In the troubled world of five hundred years after those monks, nuns, laymen, and laywomen who seek, preserve, recite, copy, and wish to practice this Lotus Sutra should persevere singlemindedly for twenty-one days. After a full twenty-one days I will appear on a white elephant with six tusks, accompanied by innumerable bodhisattvas who themselves will also be surrounded by their retinues, and manifest myself before sentient beings in whatever form they wish to see. Then I will expound and teach the Dharma to them and gladden them.
"take joy in seeing the stupa of Abundant Treasures Buddha, be happy to see Śākyamuni Buddha as well as buddhas that emanate from him"
See Chapter 11 of the Lotus in particular.
"and be glad to achieve purification of the six sense faculties"
See chapter 19 of the Lotus.
The Samantabhadra Sutra goes on to make reference to the Lotus a few more times:
While engaged in this specialized focus of mind, the practitioner will fully and clearly behold, in the eastern direction, the buddha Akṣobhya and the Land of Wonderful Joy. In this same manner he or she will clearly and completely behold buddhas and magnificent wonderful lands in each of the ten directions. After having seen buddhas in all of the ten directions, the practitioner will envision a person with a diamond cudgel on top of an elephant’s head who, with the cudgel, signifies each of the six sense faculties. After the six sense faculties have been so indicated, for the practitioner’s benefit All embracing Goodness Bodhisattva will expound the method of self-amendment to purify them. Over the course of one to seven days, the practitioner will do self-amendment as he or she is taught. Through the power of the engaged specialized focus of mind in which buddhas reveal themselves, and through All-embracing Goodness Bodhisattva’s well-composed explanation of the method, the practitioner’s ears will gradually hearsounds without encumbrance, the practitioner’s eyes will gradually see things without encumbrance, and the practitioner’s nose will gradually smell scents without encumbrance, as is extensively expounded in the Dharma Flower Sutra.
Through the power of the Great Vehicle, words of praise will resound in the air:
Well done, you of good intent! Well done! You practice in accordance with the Great Vehicle! Your capacity to perceive buddhas is a beneficial effect of that cause! But even though you have now gained perception of buddhas, the World-honored Ones, you are not yet capable of perceiving Śākyamuni Buddha, the buddhas that emanate from him, or the stupa of the buddha Abundant Treasures.
After hearing the voice in the air, the practitioner will again devotedly internalize and master the Great Vehicle sutras. As a result of internalizing the comprehensive Great Vehicle sutras, the practitioner soon envisions Śākyamuni Buddha in great assemblies at Mount Vulture Peak teaching the
Dharma Flower Sutra and discoursing on the meanings of the one reality. After being taught, the practitioner will do self-amendment; then, reverentially wishing to see him, the practitioner will face toward Mount Vulture Peak, formally kneel, place his or her palms together, and say:
O Tathāgatha, Hero of the Universe, you are always present in the world: Out of compassion for me, reveal yourself to me for my sake!
After saying these words, the practitioner will perceive Mount Vulture Peak composed of the seven precious metals and gems, monks and śrāvakas with countless others together in a great assembly, rows of jewel trees lining level jewel ground on which a magnificent jeweled lion seat has been arranged, and Śākyamuni Buddha, who emits from between his eyebrows a beam of light that passes through the innumerable worlds of the ten directions and illuminates worlds everywhere in the universe. From everywhere this light reaches in the ten directions, the buddhas that emanated from Śākyamuni gather together at one time into a great assembly, as is extensively expounded in the Dharma Flower Sutra. Each emanated buddha has a body that is purple-gold in color and boundlessin size, each sits on a lion seat, and each has a retinue of countless thousands of millions of great bodhisattvas. Each bodhisattva follows the same practice as All-embracing Goodness; it is like this as well in the bodhisattva retinues of all of the innumerable buddhas in the ten directions.
My view is that this was composed, probably in China, as a meditation manual for carrying out visualization practice of the Lotus Sutra. I didn't hear that from anyone. Just my impression from studying and practicing these texts.