Angirasasmriti 2.4: caturtho 'dhyāyaḥ

"Prāya" is said to mean austerity; "citta" is called resolve. / From the combination of austerity and resolve, it is traditionally known as "prāyaścitta" [expiation].

The resolve is made equal to the expiation, and having caused it to be performed, [purity] is granted. / What is enacted by the assembly is traditionally known as expiation.

Four, or even three, who maintain the sacred fires and the Vedas, / who are upright Brahmins, decisive in what is to be done and not to be done—

these are declared to be seven directors of expiation, / or with twenty-one others who have assembled into an assembly.

Or by twice-born men whose essence is only the Sāvitrī verse, who have performed their Vedic vows; / of ascetics knowledgeable in the Self, meditating, knowers of the Self, / and bathed by the rite of the head-vow—even one may constitute an assembly.

Thus it was also stated by me earlier: those who are subsequent among them, / satisfied with their own livelihood, their assembly status is declared.

For light matters [a small number] of these [is required], an intermediate [number] for intermediate ones, / and in deliberations on major sins, hundreds or even more.

Beyond this, Brahmins who are merely nominal holders of the name— / there is no assembly status in them, even if multiplied a thousandfold.

By birth, bodily purifications, learning, conduct, sacred lore, / and by the religious duty as prescribed, Brahminhood is established.

Just as a painting is brought out gradually by many elements, / so also Brahminhood is brought about by the sacraments preceded by mantras.

Thus ends the fourth chapter, named 'Definition of an Assembly', in the Dharmaśāstra of Aṅgiras.