Schopenhauer’s inexplicable disturbance in the heavenly calm of Nirvana? Arthur Schopenhauer on his famed work titled “On the suffering of the world” relate as quoted below as to how he think Buddhism's doctrine describe how the world of suffering came into being.  

Are there any proper Buddhist reference to support his claims? Is in Samsara beginning-less cycle? And can there be any inexplicable disturbance in Nirvana?


  According to the doctrines of Buddhism, the world came into being as
  the result of some inexplicable disturbance in the heavenly calm of
  Nirvana, that blessed state obtained by expiation, which had endured
  so long a time — the change taking place by a kind of fatality.


Studies in Pessimism,On the Sufferings of the World
There is a similar question here: What is the starting of Samsara?.

I would be surprised if there was any Buddhist reference supporting Schopenhauer's claim that "the world came into being as a result of some disturbance in the heavenly calm of Nirvana." To me, this statement even sounds "plain weird."

Samsara refers to two phenomena:


A place
The contaminated aggregates


In Buddhism, the expression "the world" might refer to either, depending on the context -- see What does the word “world” mean in the Buddhist context? In either case, although it is said that the world is produced due to karma and afflictions, it is usually said to be without beginning. There are countless traditional texts and authoritative teachings establishing this statement. Here are a few:

In Cutting the Root of Samsara, Lama Zopa Rinpoche says:


  [Suffering] comes from the past karma created by the self-cherishing
  thought and it is also dependent on our present-life attitude as well.
  From beginningless rebirth, it's been like this.


The Abhidharma Sutra says:


  It is said: "Though beginningless, it entails an end -  What is
  naturally pure and consists of permanent dharmas  Is not seen, since
  it is obscured by a beginningless cocoon[...]


The third Karmapa's commentary to it reads:


  Consequently, though samsara is beginningless, once the reality[...]



There are four types of nirvana. Without going in details, nirvana is the final analytical cessation achieved in dependence upon a union of calm abiding (shamata) and special insight (actual vipassana) directly apprehending the nature of reality, emptiness. According to Mahayana, abiding nirvana is the complete and definitive abandonment of afflictive obscurations while non-abiding nirvana is the complete and definitive abandonment of afflictive and knowledge obscurations. There is no disturbance "in" nirvana.

It is definitely not like we ever abided in nirvana and subsequently "fell" from it. There is no such "genesis" in Buddhism.