???? Transform faulty happiness into faultless and liberated one, Dharma Outline 1-1 將有缺陷的快樂轉化為解脱的快

(English Subtitles) 佛法修學概要, Lectured by Master Jìng Jiè (淨界法師) from Taiwan.
Subtitles:
Outline of Buddha Dharma Practice. All the merciful dharma masters, chairman, and students. Amitabha Buddha. Please put your hands down.
[10] Why should I study the course “The Outline of Buddhist Practice”?
Today is the first lesson of our Dharma Outline program. Before we formally start the class, I would like to explain why we need to study the course “Outline of Buddha Dharma Practice” and what is its purpose?
Every one of us sentient beings has an innate instinct deep in our hearts,
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which is to escape suffering and obtain happiness.
Why do we study hard, why do we work hard, why do we endure so much to maintain a family?
There is only one purpose, which is that we hope our lives will be free from pain and obtain happiness. This instinct does not need to be learned. Even an ant knows to find food and cave. Why? Because it wants to get rid of suffering and obtain happiness. Because of this motivation to escape suffering and obtain happiness, our human race continues to progress and develop.
Until one day the Buddha was born.
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With the light of great wisdom, he observed that the happiness we all pursued was actually flawed. Only when he comes into this world will we know that this thing exists.
Then, from the perspective of Buddha’s wisdom, the happiness we pursue in our lives has two faults: First, from the perspective of this life, it is impermanent and corruptible. It is not a stable state, it varies. There are gains and losses in going there.
So, the ancients said that when you obtain worldly happiness, you are terrified because you know you may lose it at any time. When you lose it, you are sad and upset.
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Therefore, pursuing worldly happiness makes our lives very restless and unstable because we always live in fear and anxiety. This is the first mistake that will make you uneasy in this life.
The second one is the most serious, which is the fault in the next life. It will lead us through countless cycles of birth and death.
Because when you are enjoying worldly happiness, no matter whether this happiness comes from material enjoyment or emotional exchange, as long as it is worldly happiness, you will definitely be obsessed with it, you will definitely be intoxicated in this happy feeling, and you will be deeply delighted and unwilling to give it up.
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This vexation of love and obsession will trigger the karma of birth and death, and lead to vexation obstacles and karmic obstacles, and will turn on the switch of the cycle of birth and death.
This is why we reincarnate in the three realms from life to life, because we want to be happy. Unfortunately, this happiness is full of traps.
As long as you enjoy worldly happiness, you will have to pay the price of reincarnation. It can be said that for the sake of short-term happiness, you must suffer the torment of aging, sickness and death in the three realms for generations. But you won't learn the lesson, and you will do the same thing in your next life.
When the Buddha was alive, several newbie monks gathered to chat after finishing their lessons.
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As you all know, among the Buddha's disciples during his time, there were outsiders who became monks, for example, Venerable Maudgalyayana and Venerable Sariputra.
Because those outsiders have meditative concentration, once they accept the right view of Buddhism, they will quickly achieve Arahant as they have deep roots of goodness.
But there are also disciples of the Buddha who were entrepreneurs and politicians originally, and these have both great blessings and good roots. After becoming monks and following the Buddha, of course they would took morning and evening lessons with the Buddha, and then chatted at home after leaving the temple. Some entrepreneurs talked about their glorious and splendid things in the past, and everyone laughed after they finished speaking.
The Buddha was in his room and heard the news from afar via his celestial ears. He walked out of the room slowly and went to the place where the monks were discussing.
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The Buddha asked knowingly: What are you doing? The monk reported it accordingly. The Buddha rebuked these monks and spoke a poem: “How can you rejoice when you are always amid fire? Why don't you seek the light when the darkness is blinding you?”
The glory and pleasure of this world that you once thought of are actually flawed and have obstacles. You see the false appearance of pleasure, but fail to see that there is fire behind it, the fire of afflictions, the fire of karma, the fire of old age, sickness and death. So is this pleasure worth your laughter and honor?