Does all Tibetan Buddhism classify the sutras and sastras in the same way, or do specific schools elevate different Indian etc. texts? I read about Chinese discussion about panjiao (doctrinal classification), and found it really interesting, especially the systems developed by Tsungmi and Zhyiyi, even if may seem quite dogmatic compared to someone like Wonhyo, who practiced hwajaeng, doctrincal harmony, so that "in his works we do not see the application of the practice of doctrinal classification". Is there an equivalent in Tibetan Buddhism?

I believe that the word 'dharma' (among other things) refers to the constituent elements of a body and mind, and that the Buddhist should find those dharmas void of a person, and perhaps any substantial quality whatsoever. How is dharma formed? "Form" is one of the skandhas, what a body-and-mind (I believe 'nama-rupa' in the sanskrit word for that?) has contact with in order to generate the rest of us. Is there a Buddhist philosopher who talks or debates, perhaps at length, and ideally grounded in sutras, about how dharmas depend upon form? I suspect there's a major / basic teaching on this, just wanted to make sure I'm not missing anything, when i research this question, which I find interesting because the contemporary world seems to make its ideas out of "form".