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Because people are cutting down the rainforest furiously, day after day.
Or because in addition to our world, from the point of view of Buddhism, there are five other worlds (devas, asura demons, animals, hungry spirits and hellish creatures), of which ours is the most suitable for enlightenment. Perhaps we are experiencing a massive transition, for example, of militant asuras to the human world, from where we can permanently leave samsara.
Because the number of living things is huge. And if there are a couple of billion fewer ants in the world who have become human, then it is unlikely that anyone will notice.
In addition, Buddhism operates with the concept of a billion inhabited worlds, each of which has a huge number of living beings. All these worlds make up samsara and in any of them you can be reborn.
In Buddhism (at least in the main schools), the number of consciousnesses in the world is finite. Consciousnesses are beginningless and immortal. All consciousnesses are the same in nature-both in a mosquito and in a human, the foundations of the mind are the same in their properties. Both the mosquito and any human have the Buddha nature-the potential to open up the core of their mind, but it is more difficult for a mosquito to do this, and it is easier for a human. In addition to animals and humans, Buddhism allows for the existence of consciousnesses in forms that are inaccessible or difficult for sensory perception.
Consciousness in Buddhism is a being who has at least one way of perceiving the world: the consciousness of sight, the consciousness of sound, the consciousness of smell, the consciousness of taste, the consciousness of touch, the consciousness of mind. How many consciousnesses are there in the world? There are a lot of them. This number is difficult to perceive, although it is certainly true. You can try to count it and write it down, but this lesson will have questionable practical value. It's like counting all the stars in the sky — you can, but why?
The result is that the number of people increases, because the consciousness of beings embodied in other forms (animals, spirits, gods, etc.), reincarnate in the form of people. This is a positive process, as a person is more likely to fulfill the main Buddhist goal: to reveal the basis of his consciousness and thus eliminate the causes of dissatisfaction, to bring consciousness beyond the world of cause and effect. This world will completely cease to exist when all beings realize their natural potential of unfoldment.
Because, according to Buddhism, the number of epochs is infinite, or rather, countable. The number of souls is the same. From a mathematical point of view, infinity can create interesting paradoxes.�
For example, let's imagine that we have an infinite number of mathematicians who organized a sabantuy. In the hallway, they took off an infinite number of pairs of shoes. When they leave the sabantui, interesting things start happening: for example, the first one puts on the shoes of the second one, the second one puts on the shoes of the third one, and so on. As a result, everyone is wearing shoes, but there is an extra pair left. Conversely, if the second person puts on the shoes of the first person, then all the shoes will be dismantled, but one of the mathematicians will remain barefoot.
It is the same – only, from the point of view of mathematics, a little more complicated-and in Buddhism.�
Z. Y. As a mathematician, I consider it my duty to say the following. Buddhism generally assumes that if there are an infinite number of epochs, and in each of them two or three souls become Buddhas, then eventually all souls will become Buddhas. This is a very strong assumption in view of this paradox. For example, we number the epochs (not necessarily in order) �and души as natural numbers. Let's say that in the epoch numbered n, the souls numbered 4n, 4n+1, and maybe 4n+2 become Buddhas. But then we will have an infinite number of souls who will not become Buddhas in any age-namely, all with the number 4n+4.