One of Guatama Buddhas appellations is 'Teacher of the Devas'. I quote from that Access To Insight article (which is the Therevada perspective, & refers to the Pali canon):
The Buddha has directly seen the origins of Maha Brahma and
understands what it requires to be reborn in his world. In the
Brahmajāla sutra (DN 1) the Buddha describes how a supposed
Creator God came to believe himself omnipotent and how others came to
rely on his sovereignty. His description was based, not on speculation
or hearsay, but on his own direct knowledge. The Buddha explains that
when our world system disintegrates, as it regularly does after
extremely long periods of time, the lower sixteen planes are all
destroyed. Beings disappear from all planes below the seventeenth, the
plane of the Abhassara gods. Whatever beings cannot be born on the
seventeenth or a higher brahma plane then must take birth on the lower
planes in other remote world systems.
Eventually the world starts to re-form. Then a solitary being passes
away from the Abhassara plane and takes rebirth on the plane of Maha
Brahma. A palace created by his kamma awaits him there: "There he
dwells, mind-made, feeding on rapture, self-luminous, moving through
the air, abiding in glory. And he continues thus for a long, long
time." After ages pass, he becomes lonely and longs for other beings
to join him. It just so happens that shortly after the brahma starts
craving for company, other beings from the Abhassara plane, who have
exhausted their lifespans there, pass away and are reborn in the
palace of Brahma, in companionship with him.
Because these beings seemed to arise in accordance with the first
brahma's wish, he becomes convinced that he is the almighty God: "I am
the Great Brahma, the Vanquisher... the Lord, the Maker and Creator,
the Supreme Being." The other brahmas, seeing that he was already
present when they took birth in his world, accept his claim and revere
him as their creator.
Eventually this misconception of a Creator God spreads to the human
plane. One of the other brahmas passes away and is reborn here. He
develops concentration and learns to recollect his previous life with
Maha Brahma, but none of his lives before that. Recollecting that
existence he recalls that Maha Brahma was considered the "father of
all that are and are to be... permanent, stable, eternal." As he is
unable to remember further back, he believes this to be absolute truth
and propounds a theistic doctrine of an omnipotent Creator God
I am honestly surprised more Buddhists don't know about this account of Buddha teaching Maha Brahma.
You will likely also find the pali Brahmajāla sutra interesting for it's sections '18 beliefs about the past' and '44 beliefs about the future'.
You should read about Buddhist temporal cosmology for the origins & expected end of this particular universe or realm.
Edited to add, in response to comments
(I am moving these into the body of the answer because they make it more complete, & it will make this added content searchable)
the Buddhist cosmos is very large, and is described over very long eras, see Kalpas in Buddhist thought.
In Hindu thought:
"The life span of the universe is one 'maha kalpa' (311.04 trillion
years). This time span is one breath of 'Vishnu', who when he exhales,
thousands of universes emerge & one 'Brahma' is born in each
universe". From Hindu section of the same Wikipedia article
Buddha sees that Brahmas are reborn from other realms, as detailed in the Pali Brahmanjali sutra. So, there are other realms.
Now, the Many Worlds of quantum mechanics: I interpret the alternate selves, the different outcomes, as not separate, but as part of each of us. The real choices we didn't take, are part of us, along with those we did. I discussed thinking of processes as structures within higher dimensions here: How does biological evolution work in the block universe/b-theory of time?. We make moral decisions by imagining counterfactuals, if I do this = x, if I do that = y, so a valid model of alternatives is important ethically, as it is in quantum mechanics.
I find it interesting to imagine, we get to the end of our lives, and in the bardo some residue of conflicts, contradictions, attachments, makes us wish to restart our lives with some subtly different initial conditions. I feel this can link rebirth, and the multiverse. And I personally find it psychologically useful to imagine this as an exercise, along the lines of Nietzsche's idea of Eternal Return - which I would say is best regarded as a thought-experiment. Rebirth too can be used as a thought-experiment, that is without worrying whether it is a literal picture, but as a mirror or lense to look at our choices in a larger context, and to understand which of our actions will linger, as dissatisfactions, ie attachments.
Modern physics hasn't even decided what it means by multiverse, there is substantial dispute on the details, eg whether there are literally Many Worlds, or if they are meaningfully real when impacting measurements.
I do genuinely think Buddhist thought has useful guidance and insights, having been playing in this 'pool' a lot longer, of a vast ancient self-referencing cosmos.
But I also firmly believe, there will always be mysteries and wonders beyond our capacities - and there will always be frontiers for future people, because increasing our capacities can expand our experiences.
Many different options are on the table: 2 dimensions of time, 10 dimensions of space plus one of time, a fracture plane in the E8 hyperstructure, a closed timelike curve 'spinning out' universes, two universes expanding apart in opposite time directions. Too early to call, at least until we have a theory of quantum-gravity.
Scientific ideas about a multiverse/s were not based/inspired by Buddhist traditions, at all.
It's interesting that the Manhattan Project era physicists were becoming aware of Hindu thought:
"Now I am become Death, the destroyer of worlds" - Oppenheimer,
quoting the Bhagavad Gita.
Murray Gell-Mann called his systemising of quarks the Eightfold Way, consciously reflecting the Buddhist phrase. I would link this to moving beyond the narrow geocentric cosmos of Western tradition, and searching for alternative ideas that resonate.
My understanding is knowledge of Buddhist thought has not been deeply or widely absorbed enough philosophically, to have more substantial impact on Western thinkers, yet. Largely because of a lack of texts until modern times, and still a lack of important commentaries (eg from Korean Goryeo era). But Buddhist and Jain contemplatives have been thinking about a vast and ancient cosmos for a long time, as part of their practice, and especially in later developments like The Flower Garland Sutra, there are tools for thinking about intersecting and interpenetrating realms and expanded notions of identity once conventional ideas about time are challenged (by the scope and complexity of the cosmos).