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A commonly heard myth: practicing meditation can easily lead to insanity. The truth: American medicine has been conducting research for decades proving the benefits of meditation. Another truth: among the tens of millions of insane people around the world, the vast majority know nothing about Buddhism. Another truth: Buddhism is closer to science than ever, while most other religions are delusional with baseless beliefs... and delusion is a sign of schizophrenia.

For a long time, perhaps more than half a century, there have been occasional rumors that people who practice meditation or qigong will easily go crazy. It seems that this myth originally came from Jin Yong's martial arts novels, in which some characters suffered from "fire deviation" - that is, internal fire would run wild in some Ren and Du meridians, and thus become insane, even though their martial arts skills were sometimes profound and outstanding. Rumors from novels suddenly haunt the daily lives of many urban people.

When poet Nguyen Luong Vy presented the poetry collection “Posthumous Poetry 1987-2009” (abbreviated: DCT) by the late poet Nguyen Luong Nhut (NLN), he added to the writer, “Nhut is like you, when he was young he also practiced Tantric Buddhism and then theocracy, yet he kept going in and out of mental hospitals for decades.”
In fact, Nguyen Luong Vy’s comment is not poetic at all, nor is it based on any medical statistics. I just held the poetry collection and said, I will read it later to see how my friend’s poetry is, and how can there be such a thing as crazy people and crazy poetry. In my heart, I also thought, I have to clarify, because that legend is extremely harmful, and is not close to the truth. Furthermore, when I was young, I studied mantras with Venerable Thich Thien Tam, and my heart was very gentle and peaceful... But never mind, let me read it first and then write, I feel so sorry for this guy, I didn't expect my friend's younger brother to suffer so much, I told NL Vy like that.

First, let me briefly talk about the collection of poems. 208 pages thick, consisting of three main parts:
--- Introduction by poet Nguyen Luong Vy, NLN's older brother;
--- 237 poems by NLN;
--- and the Epilogue with 4 articles by poet Le Giang Tran, two of NLN's younger brothers, Nguyen Luong Viet and Nguyen Luong Duc, and Dr. Le Dinh Dai, a psychiatrist in Da Nang and the person who treated NLN's mental illness for many years.
If we only read the poems, if we do not read about the author's life, we may see that poet NLN has a very sober poetic language, when he respectfully records the Buddha's teachings on the Dharma seal of impermanence, as in the following four-line poem, the 30th poem in the collection:

30. CRAZY MERCY
Crazy pity Human life is like a flash of lightning
The world of life is like a small dream shattered
The heart is deeply immersed in a big dream
The wild grave is called by growing grass at the end of lines 1 and 3, at the end of lines 2 and 4. Seeing oneself as crazy pity, means that at that time one is awake and aware of the situation one is healing. Sino-Vietnamese words like “phù sinh” are rarely used by ordinary people. Just like the image of impermanence often found in Buddhist scriptures, like a flash of lightning, like a shadow of sunlight, like a dream and death. Poet NLN’s talent lies in the contrasting image in the last line (the wild grave is a tragic image, growing grass is a joyful image) and “calling by growing spring” evokes happiness and peace. Just reading the poems like that, no one would have thought that NLN had been suffering from a mental illness for 35 years.

Nguyen Luong Vy (Introduction, pages 9-21) analyzed the structure of the poetry collection that the book "Posthumous Poetry" by NLN includes 3 collections of poems: 100 Crazy Poems (1987 - 2007); Con Con (1988 - 2008) including 68 poems; Gop Nho, including 60 poems (no time of composition is recorded). And 9 odd poems, selected from over 20 poems not included in any poetry collection. In total, there are 237 poems in the Posthumous Poetry.

Brief summary of NLN's life: born on July 1, 1954, in Tam Ky district, Quang Nam province. He is the second son in a family of 5 siblings (4 boys, 1 girl). Former student of Tran Cao Van School (Tam Ky). Graduated as an officer from Thu Duc Infantry School (class 7/73), rank of warrant officer of the Army of the Republic of Vietnam, stationed at the 7th Infantry Division until April 30, 1975. Primary school teacher (since 1976). Schizophrenic patient from August 1978 until his death on December 30, 2013, at the age of 60. NLN married primary school teacher Nguyen Thi Vui, gave birth to 2 children (1 boy, Nguyen Luong Nhut Quang - 1 girl, Nguyen Nguyet Vuong) who are now adults.

In the Introduction, Nguyen Luong Vy wrote:
"Although he has an intelligent nature and a good memory, NLN is lazy to study, likes to think about unusual things, different from others, especially spiritual and mystical supernatural things. NLN studied theocracy and esoteric Buddhism very early (16, 17 years old). Could this be the first sign of latent schizophrenia?!" (DCT, page 10)

Is this the "fire deviation" language in Kim Dung's swordplay stories? Obviously, this is a myth, a baseless prejudice. Because schizophrenia has many causes.
According to statistics from the World Health Organization (WHO), there are about 23 million schizophrenic patients worldwide; according to statistics from the Schizophrenia and Related Disorders Alliance of America (SARDAA), there are 3.5 million schizophrenic patients in the United States alone. It can be believed that the vast majority of those tens of millions of patients have not practiced anything mystical that leads to schizophrenia. It can also be believed that the vast majority of those patients are not Buddhists, or do not know anything about Buddhism.

There is something in Nguyen Luong Nhut that is related to Buddhism. For example, in the poem on page 64, the image of the temple's donation box is recorded, showing that NLN lives on the compassion of those around him.

93. MAD POET
I: a crazy poet of the class of people
Living by the blessing of the dew, half-crying and laughing
Breaking teeth, chewing language
Spewing out a bunch of monkeys, a bunch of orangutans...
.
In the Epilogue, Doctor Le Dinh Dai with an article titled "Poetry and Psychiatry in Nguyen Luong Nhut's Poetry" wrote about the case of NLN hospitalized for treatment of schizophrenia:
“Time of hospitalization at Bien Hoa Psychiatric Hospital: 2 years.
Time of hospitalization at the Psychiatry Department of Nguyen Trai Hospital, District 5, Saigon: 6 months.
Time of hospitalization at Hoa Khanh Psychiatric Hospital, Da Nang City: 3 years and 6 months.
Total time of hospitalization: More than 6 years.
As of May 13, 2005.” (DCT, page 193)

According to Nguyen Luong Vy's conclusion: If we count the total time NLN was ill, it was nearly 35 years until the day he passed away, from the time his family took him for treatment at Nguyen Trai Hospital (Saigon, June 1980), Bien Hoa Mental Hospital (Dong Nai, September 1981), Hoa Khanh Mental Hospital (Da Nang, October 1983); The total time of inpatient treatment at the above hospitals was more than 6 years, not including the short-term treatment many times at Tam Ky Mental Hospital.
NLN's poetry is often unusual. So, what would poet NLN be like when he had a mad attack?
Doctor Le Dinh Dai said:
"Nguyen Luong Nhut is very susceptible to acute dystonia with Haloperidol and also with Aminazin. He is suitable for Tisercin, which can be considered the miracle drug of his life. I have witnessed Nhut with a crooked neck, arched body, wide eyes, difficulty breathing, difficulty speaking, panicking and sweating very intensely. So the "bone-numbing schizophrenia" is probably what he is describing, but in psychiatry there is no such thing as bone-numbing schizophrenia. Truly, poets are different." (DCT, page 187)

NLN's family situation was recorded by Dr. Le Dinh Dai:
“It's easy to talk about his family situation: Poor! His wife is an elementary school teacher, raising two young children and a crazy husband. The situation happened after 1975, the whole nation had just gone through an extremely fierce war: poverty, hunger, war, illness, losing father, losing uncle, brothers each going their separate ways, in that difficult subsidy period, if it weren't for the mutual support, the talent of his mother, the loyalty of his wife, Nguyen Luong Nhut would not have survived.” (DCT, page 190).

Nguyen Luong Nhut was crazy, but his poetry was exceptionally good and erudite. For example, poem 43. ALONE, the fourth paragraph, on page 85, excerpt:

IV
I cry alone in the middle of a thousand years
I make an appointment with Ksitigarbha King to come down to prison
Who knows the separation between yin and yang?
Eternal liberation from the dust...

There is a detail that we can guess that poet Nguyen Luong Nhut once practiced Zen and then panicked, thinking wildly. Like poem 48 on page 88:

48 IMAGINED
Doubt. Meditating. Why am I impulsive!
Oh Buddha! Saving the child's life...
Tiny - Wild - Foolish
Thinking I'm wrong - The meaning of poetry is always wandering...

Meanwhile, there are poems that are very sober, and very full of spiritual love... Like the 6th poem in the Small Contributions group, printed on page 105:

6. IGNORANCE
Ignorance is a human disease
Only when I become enlightened can I know my own heart
Cultivating Virtue and Accumulating Virtue in Life
Turning Ignorance into Enlightenment - Suffering into Peace.
In short, the poems of the crazy person Nguyen Luong Nhut are extremely painful and excellent. These are the extraordinary compositions of a poet who has been suffering from schizophrenia for 35 years. To purchase, please contact: nhaxuatbansong@gmail.com or luongvynguyen2@gmail.com.

… o …

Here, we will learn about the myth that meditation can easily lead to insanity. That is a very fictional myth, not true for those who practice the right Dharma. Because meditation is for liberation, there is no such thing as finding a way to go to a mental hospital.

According to the Wikipedia dictionary on the entry for Schizophrenia, this disease, through the eyes of ordinary people like us (not doctors), can be recognized as, quote:
“Many schizophrenic patients suffer from delusions, or have specific beliefs that are bizarre no matter how ridiculous they seem. In the worst cases, patients try their best and stubbornly to defend their delusional beliefs despite evidence to the contrary appearing right before their eyes…

… Hallucinations are perceptions that have no object. Hallucinations can be in any of the senses (e.g., auditory hallucinations, visual hallucinations, olfactory hallucinations, tactile hallucinations, gustatory hallucinations) but auditory hallucinations are the most common and have a high diagnostic value for schizophrenia.” (1)
This disease can be summarized as: delusion, illusion, hearing illusion, seeing illusion, smelling illusion, feeling illusion, if it is like tasting illusion...
That is, as our grandparents said: seeing chicken, it turns out to be duck... That is, contrary to all Buddhist methods. The Buddha taught many methods for liberation. Among them, the most essential teaching is: return immediately to what is immediately before the eyes and ears. Like that, how can an illusionary world arise, which means that we will immediately separate ourselves from all illusionary sounds, illusions... That is, there will never be any delusions.

Here, let us try to think whether in the Buddhist scriptures there has ever been anything like "mental illness"? It can be seen that not realizing the true nature will lead to delusion, and to a certain extent, delusion will lead to a chaotic mind, for example, thinking that it is possible to meet the dead again as when they were alive (Monotheistic religions, with the view of Resurrection, or being reborn in the afterlife, is a form of delusion).
In the case of Sutra MN 87, the Buddha taught that suffering is born from love, and when love is excessive, it will lead to madness. This sutra in the Vietnamese translation by Venerable Thich Minh Chau, excerpt:
"Brahmin, this is a dharma door, by this dharma door, it should be understood that sorrow, lamentation, pain, and grief are born from love, exist from love. Brahmin, in the past, in this Sāvatthi, a woman's father died..., her brother died..., her sister died..., her son died..., her daughter died..., her husband died. After her husband died, this woman went crazy, her mind was in turmoil, going from one street to another, going from one intersection to another and saying: "Have you seen my husband? Have you seen my husband?"..."(2)

In other cases, thinking about impossible things can also lead to madness. In AN 4.77, translated by Venerable Thich Minh Chau, the Buddha taught:
“— There are four things that cannot be thought of, O Bhikkhus, if thought of, the thinker may go crazy and suffer. What are the four? The Buddha-realm of the Buddhas... The meditation-realm of the meditator... The ripening of karma... The world of mind..."(3)

Note that the Sujato version translates the fourth as "Speculation about the world" and the Thanissaro version translates it as "Conjecture about [the origin, etc., of] the world". In short, madness is because one separates one's consciousness from the "here and now" and thinks about the four impossible things.

There is a saying often quoted as the Buddha's words: "All worldlings are mad."... According to scholar Bodhipaksa, there is no such saying in the Pali Canon. Actually, it is from the commentary: Buddhaghosa wrote like that in the Visuddhimagga, because people see impermanence as permanence, see suffering as happiness, see non-self as self, see impurity as purity. (4)
In AN 4.49, the Buddha only said "inverted" (meaning speaking wrongly, speaking contrary) but did not say madness or insanity. Excerpt from the translation of Venerable Thich Minh Chau:

"In impermanence, thinking it is permanent, monks, that is a perverted thought... In suffering, thinking it is not suffering... In non-self, thinking it is self... In impurity, thinking it is purity, monks, that is a perverted thought, a perverted mind, a perverted view." (5)

The Buddhist scriptures also record a case of someone who scolds a holy person who will become insane.

In the AN 11.6 Sutra, translated by Venerable Thich Minh Chau, the Buddha taught:
"Bhikkhus, if any Bhikkhu scolds, criticizes, or reprimands the Holy Persons who are fellow Brahma-practitioners, then there is no event, no opportunity that he will not encounter one of eleven disasters. What are the eleven?
Not realizing what has not been realized, what has been realized is lost, the wonderful Dharma is not revealed, or being arrogant in the wonderful Dharma, or not being happy to live the Brahma-practice, or committing an impure crime, or abandoning the Brahma-practice and returning to the secular life, or suffering a serious illness, or reaching madness and mental confusion, or being unconscious at the time of death, after the body is destroyed and life ends, he falls into the evil realms, the evil realms, hell."(6)

Thus, the Buddhist scriptures explain many possible reasons going crazy: crazy because of excessive love (to the point of thinking that the dead are still alive); crazy because of thinking and reasoning about the four impossible things; crazy because of the evil karma of cursing the Saints.
Thus, except for the case of receiving evil karma, all other cases of crazy are from delusion.
… o …

The question now is, how should we chant sutras, recite mantras, recite Buddha's name and meditate in accordance with the Dharma?
As analyzed above, we understand why Buddhism focuses on the Dharma of repentance before all other Dharmas. Because we do not know what we have done in past lives, we need to repent to lighten our karma, and also to prevent evil karma that may have the opportunity to happen in this life. The essential point is to see that the Dharma taught by the Buddha has extinguished all delusions, and thus uprooted the root of madness. That is, the story of going crazy while meditating is just a myth, not real.

The next question is, what is true to the Dharma?
Asking like that, so that when opening the daily sutra to recite, right from the first line of the ritual "An lam xua ha" to the last line of the ritual "Nguyễn y bảo y Phật... Ý quy y Pháp... Ý quy y Sangha...", one can keep one's mind in accordance with the Dharma.

The Buddha in Sutra SN 11.3 explains the Dharma very clearly. The translation by Venerable Thich Minh Chau is, excerpt:
“…remember the Dharma: “This is the Dharma well expounded by the World-Honored One, practical and present, with immediate results, to be seen, capable of leading upwards, to be understood by the wise themselves.”
Bhikkhus, when you remember the Dharma, fear, panic, or hair standing on end that arises will be eliminated.” (7)

The Buddha's words about the above-cited Dhamma are extremely important.
The translation by Bhikkhu Sujato states: “…visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
The translation by Bhikkhu Bodhi states: “…directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”
The translation by Piyadassi Thera:
"…to be realized by oneself and gives immediate results, a Dhamma which invites investigation and leads up to Nibbana, a Dhamma to be understood by the wise each for himself."
The translation by Thanissaro Bhikkhu:
"…to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
That means to experience directly, immediately, right here and now, not leaving it for tomorrow, nor for yesterday, to see, to apply it now money, and transcend time.
How to chant sutras, recite mantras, recite Buddha's name and meditate in accordance with the true Dharma, so that one can experience right here and now, transcend time and move towards Nirvana?
The answer is written right in the Heart Sutra: Form is Emptiness, Emptiness is form...
That is, see that each chanted sound immediately transforms into emptiness. Right from the first line "An lam xua ha..." of the daily chanting sutra, when read aloud, one immediately sees the echo transform into emptiness, with nothing to hold on to, then no delusions can appear. And that is: Form (the manifested echo) means Emptiness (dissolving into emptiness)… And then from Emptiness (emptiness) appears Form (the next chanting sound)… All greed, anger, and ignorance, if manifest, will be recognized and brought into the realm of emptiness like that.
In the case of Zen practice, without chanting anything, no sound will be heard, but even each breath that appears (and feels) will then disappear into emptiness… that is, immediately recognizing all Form/Emptiness on the river of impermanence flowing throughout one’s body and mind. Immediately, the feeling appears like that… that is the true Dharma as the Buddha taught. All greed, anger, and ignorance, if manifest, will be recognized and brought into the realm of emptiness like that.
It is also called recognizing impermanence, recognizing non-self, recognizing the emptiness and stillness of all dharmas in one’s body and mind. It is also to be free from delusion and delusion.
The Buddha said in AN 6.47 that to be able to do as just quoted (recognizing greed, anger, and delusion, whether they exist or not in the mind, right here and now) is to be able to live with the timeless Dharma, to experience it practically, and to move upward. Translated by Venerable Thich Minh Chau:

“…Sivaka, the Dharma is practical in the present, timeless, to be seen, capable of moving upward, to be realized by the wise for themselves…” (8)
Translated by Thanissaro Bhikkhu: “that is one way in which the Dhamma is visible in the here-&-now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.” (8)

When seeing each moment in one’s life disappear into emptiness like that, Zen also calls it “there is no Dharma to practice”… Because all that one wants to cling to to practice is actually just the past mind built from the five aggregates that have passed.
In many other suttas, the Buddha also talks about living with tranquility right here and now, and in fact, even the so-called present mind has nothing to cling to.

In the Sutta Pitaka, Sn 5.8 records the Buddha's teaching on detachment to the young man Hemaka, and upon hearing it, Hemaka immediately became an Arahant, quote:
“1086. [The Buddha] Hemaka, with the lovely dharmas here seen, heard, felt, and cognized, remove your infatuation – that is the state of deathless Nirvana.
1087. Understanding this Dhamma, those who are awake (to remove as above) will be liberated right in this life. And always tranquil, they pass over the attachments in this world.” (9)
The person who has abandoned greed, immediately sees no past, present, or future to cling to, to cling to. One who is thus detached from the past, present, and future lives with the emptiness and stillness of all dharmas.
In Sn 5.15, the Buddha answers the question of the young man Mogharaja, and after hearing it, the young man becomes an Arhat (that is, no longer has any mind attached to the three worlds). This sutta quotes:

“1118. Therefore, I ask the One with the Supreme Eye: How should one view the world so that the Lord of Death does not see him?
1119. [The Buddha] Mogharaja, always be mindful and view the world as empty, with the view of the self uprooted, he will overcome death. The Lord of Death cannot see the one who views the world like this.” (10)

Like that, it is also the Heart Sutra: All delusions, if any, all crazy thoughts, if any, are brought into emptiness, silence... then how can there be madness or schizophrenia. The whole world is just what is immediately before the eyes and ears, so where is there room for delusions to cause trouble?
Here, we talk about Koans. The patriarchs used many methods, among which Zen masters liked to teach Zen through the means of Koans. The purpose is to cut off the flow of crazy thoughts of the students, and bring them back to experience the true Dharma that is timeless and practical in the present.

For convenience (because I am reading a new book), the writer would like to talk about Chapters 19 and 20 in the Blue Cliff Record, Volume 1, translated by Venerable Thich Thanh Tu from the Chinese version and annotated by Buddhist nun Thich Nu Thuan Bach according to the 2 English versions. Chapter 19 is Cau Chi Giving a Finger (pages 139-146) and Chapter 20 of Thuy Vi Zen Version (pages 147-157). The footnotes are not as complete as the paper version, the online edition can be read on many websites.
In Chapter 19 (paper version, pages 139-140), it is written, quote:

“KAN: Venerable Cau Chi, whenever someone asks, just give a finger.
EXPLAIN: If you aim at the tip of your finger and understand, you will fail Cau Chi. If you do not aim at the tip of your finger and understand, it is like casting iron to make utensils. Understanding is the same, not understanding is the same, high is the same, low is the same, right is the same, wrong is the same. Therefore it is said: As soon as a speck of dust arises, the whole earth is absorbed, as soon as a flower blooms, the whole world shakes, as soon as a lion's hair appears, hundreds of billions of hairs appear.” (11)

Whenever a student asked anything, Master Cau Chi would raise his finger. If he thought that the finger had some profound meaning – for example, blue, red, white, yellow, Buddha body, Dharma body… – the student would suffer from, at best, delusional thinking, at worst, delusion. Think that the student wants to ask questions like: what is the Patriarch's intention, what is Buddha Nature, how to cross to the other shore...
Master Cau Chi raised his finger, meaning that the very sight of that finger, the sight now and here, is the practical, verifiable, timeless Nirvana.

Similarly, Tac 20 (paper book, pages 147-157), records, quote:
“KAN: Long Nha asked Thuy Vi: What is the intention of the Patriarch coming from the West?
Thuy Vi said: Bring me the Zen copy.
Long Nha brought the Zen copy to Thuy Vi. Thuy Vi received it and immediately hit him.
Long Nha said: Hit me, but the Patriarch coming from the West still had no intention.
Long Nha then asked Lam Te: What is the intention of the Patriarch coming from the West?
Lam Te said: Bring me the cushion.
Long Nha took the cushion The group brought it to Linji. Linji accepted it and immediately beat it.
Long Ya said: "Let's hit, hit, but the Patriarch from the West still had no intention." (according to the paper version; the online version only has a few different words)
That is, Long Ya asked Master Thuy Vi for the way, then asked Master Lam Te for the way, and both were beaten, and Master Long Ya both said that the Patriarch really had no intention.
If you think that the highest level lies in the iron board or the cushion, you are wrong. Both Thuy Vi and Lam Te told Long Nha to stop trying to understand the Patriarch's intention from many centuries ago, and instead feel that awareness of being hit, now and here, that is the practical, verifiable, timeless Nirvana.
Later generations all praised the two Patriarchs Thuy Vi and Lam Te, and praised him "Long Nha's intelligent nature, carrying a belly full of Zen on his feet"... It should also be made clear: any intention is a failure, even the Patriarch's intention is a failure, because immediately one must see that Form is Emptiness.

Talking about the principles is simple, but practicing Zen requires time, not just realizing is enough, because enlightenment comes first, one also needs to practice later.
The Heart Sutra in everyday life is also the contemplation of impermanence, the experience of the instantaneous birth and instantaneous death of all dharmas, and AN 9.20 Sutra records that practicing the contemplation of impermanence even for just a moment will have greater merit than the merit of making offerings to one hundred Pratyekabuddhas, more than the merit of making offerings to the Tathagata Samyaksambuddha, more than the merit of making offerings to the Bhikshu Sangha, more than the merit of making offerings to build temples for the Sangha in the four directions... (12)

If one can practice like this, whether one is chanting sutras, reciting Buddha's name or meditating, whether one is walking, standing, lying down, sitting, eating or drinking... how can delusions or hallucinations arise. Only then can Buddhism truly be the medicine to cure countless crazy diseases of the world... how could any Kim Dung legend appear?

NOTES:
(1) Wikipedia on Schizophrenia: https://vi.wikipedia.org/wiki/T%C3%A2m_th%E1%BA%A7n_ph%C3%A2n_li%E1%BB%87t
(2) MN 87 Sutra: https://suttacentral.net/mn87/vi/minh_chau
(3) AN 4.77 Sutra: https://suttacentral.net/an4.77/vi/minh_chau
(4) All worldlings are mad: https://fakebuddhaquotes.com/all-worldlings-are-mad/
(5) AN 4.49 Sutra: https://suttacentral.net/an4.49/vi/minh_chau
(6) Sutta AN 11.6: https://suttacentral.net/an11.6/vi/minh_chau
(7) Sutta SN 11.3: https://suttacentral.net/sn11.3/vi/minh_chau
(8) Sutta AN 6.47. HT Minh Chau version: https://suttacentral.net/an6.47/vi/minh_chau
Thanissaro version: https://www.accesstoinsight.org/tipitaka/an/an06/an06.047.than.html
(9) Sutta Sn 5.8: https://thuvienhoasen.org/p15a30619/sn-5-8-hemaka-manava-puccha-cau-hoi-cua-hemaka
(10) Sutta Sn 5.15: https://thuvienhoasen.org/p15a30626/sn-5-15-mogharaja-manava-puccha-cac-cau-hoi-cua-mogharaja
(11) Bich Nham Luc: https://thuvienhoasen.org/a7574/tac-17-tac-19
(12) Karma and Karma Resolution: https://thuvienhoasen.org/a31624/nghiep-va-giai-nghiep-theo-chanh-phap
.

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