Kuan-ching translated by Kalayasas in the first half of fifth century in South China was first noticed by Sengchou, who later participated in engraving the Xiaonanhai Caves, and Jingying Huiyuan, who wrote the earliest commentary on Kuan-ching. Both of their works appeared in the second half of the sixth century. Out of nine engravings, which is corresponding to the nine grades, on the western wall in the Central Cave of the Xiaonanhai Caves, only seven inscriptions were made. Three of them were made to correspond to the upper three grades, another three of them the middle three grades, and the last one is for the lower grade. Meanwhile, on "nine grades" as suggested in Huiyuan's Commentary of Kuan-ching, he also interpreted upper and middle grades with three categories respectively and lower grades with only one category. The Xiaonanhai Caves and Huiyuan's Commentary of Kuan-ching represented the lower grade differently from Kuan-ching. Their interpretation of grades based on the levels of practices in relation to Arhat and Bodhisattva reflects a contemporary thought on the systematization of the practiced classes.