郑伟宏《“因三相”正本清源》中的一些观点值得商榷。如, 第一相“遍是宗法性”中省掉的主词是“因法”而不是宗有法, 宗同品、因同品的区分不是窥基所独有。此外, 郑文过分夸大了舍尔巴茨基著作在中国的影响。

This paper affirms Zheng Weihong's proper viewpoints in his article, "Legitimating the Theory of Trairupya, " but focuses on those issues with different views. For example, instead of dharmin, the subject hetu is omitted in the first paksadharmata, which should be quality of dharmin in the paksa. Therefore, it can not be simply regarded as the hetu. It is not proper to exaggerate influences of the former Soviet Union scholar Steherbastsky's writings in China. It is not Kui Ji's original creation to distinguish between sadharmya and sapaksa. At least, it is a popular statement maintained by Xuan Zang's disciples under the Tang Dynasty.