The Three Ages of Buddhism, also known as the Three Ages of the Dharma, are three divisions of time following Shakyamuni Buddha's death and passing into Nirvana in East Asian Buddhism.

Three Ages

The Three Ages of Buddhism are three divisions of time following Buddha's passing: In the Sutra of the Great Assembly (Sanskrit: Maha-Samnipata Sutra; Japanese: Daijuku-kyō), the three periods are further divided into five five-hundred year periods (五五百歳, Chinese: wǔ wǔ bǎi sùi; Japanese: go no gohyaku sai), the fifth and last of which was prophesied to be when the Buddhism of Shakyamuni Buddha would lose all power of salvation and a new Buddha would appear to save the people. This time period would be characterized by unrest, strife, famine, and natural disasters. The three periods are significant to Mahayana adherents, particularly those who hold the Lotus Sutra in high regard, namely the Tiantai and Tendai and Nichiren Buddhism, who believe that different Buddhist teachings are valid (i.e., able to lead practitioners to enlightenment) in each period due to the different capacity to accept a teaching (機根, Chinese: jīgēn; Japanese: kikon) of the people born in each respective period, as well as pure land practitioners.

Maitreya

Buddhist temporal cosmology assumes a cyclical pattern of ages, and even when the current Buddha's teachings fall into disregard, a new Buddha will at some point (usually considered to be millions of years in the future) be born to ensure the continuity of Buddhism. In the Lotus Sutra, Viśiṣṭacāritra is entrusted to spread Buddhist dharma in this age and save mankind and the earth. He and countless other bodhisattvas, specifically called Bodhisattvas of the Earth (of which he is the leader), vow to be reborn in a latter day to re-create Buddhist dharma, thus turning the degenerate age into a flourishing paradise. Gautama Buddha entrusts them instead of his more commonly known major disciples with this task since the Bodhisattvas of the Earth have had a karmic connection with Gautama Buddha since the beginning of time, meaning that they are aware of the Superior Practice which is the essence of Buddhism or the Dharma in its original, pure form. Kṣitigarbha is also known for his vow to take responsibility for the instruction of all beings in the six worlds, in the era between the death of Gautama and the rise of Maitreya. Teacher Shavaripa would also live in the world to teach someone.

Teachings of different groups

The teaching appeared early. References to the decline of the Dharma over time can be found in such Mahayana sutras as the Diamond Sutra and the Lotus Sutra, but also to a lesser degree in some texts in the Pāli Canon such as the Cullavagga of the Vinaya Pitaka. Nanyue Huisi was an early monk who taught about it; he is considered the third Patriarch of the Tiantai. The Sanjiejiao was an early sect that taught about Mò Fǎ. It taught to respect every sutra and all sentient life. Late Buddhism in Central Asia taught the building of auspicious signs or miraculous Buddhist images. Pure Land Buddhism in China and Japan believe we are now in this latter age of "degenerate Dharma". Pure Land followers therefore attempt to attain rebirth into the pure land of Amitābha, where they can practice the Dharma more readily. Nichiren Buddhism has taught that its teaching is the most suitable for the recent Mò Fǎ period. The Kalacakra tantra contains a prophecy of a holy war in which a Buddhist king will win. Theravada Buddhists taught that Buddhism would decline in five thousand years. Some monks such as Dōgen and Xuyun had alternative views regarding dharma decline. Dōgen believed that there is no Mò Fǎ while Xuyun thought Mò Fǎ is not inevitable. Some Chinese folk religions taught that the three ages were the teaching period of Dīpankara Buddha, Gautama Buddha, and the current era of Maitreya.