Angirasasmriti 2.5: pañcamo 'dhyāyaḥ

One versed in the four Vedas, an interpreter of alternatives, one who knows the auxiliary sciences, a reciter of sacred law, / and the foremost men of the three life-stages: this assembly consists of at least ten members.

The highest among the twice-born who have mastered all four Vedas, / even without their respective auxiliary sciences, are traditionally known as masters of the four Vedas.

One who knows the authority for religious duty, for the assembly, / and for the sequence of expiation—that twice-born man is an interpreter of alternatives.

He who has ascertainment in grammar, meter, ritual handbook, and phonetics, / and in the course of astronomy together with etymology, is a knower of the auxiliary sciences.

One who has completed his ablution after Vedic study and vows, possessed of good lineage and character, / and who knows manifold treatises on religious duty, is recited as a reciter of sacred law.

Beyond the student stage of life, one is called senior in life-stages; / and among these seniors, those who are proclaimed above [belong to the assembly].

The assembly for Brahmins is [as stated]; for kings it is traditionally declared to be double, / and for Vaiśyas threefold; and the vow is traditionally known to correspond to the assembly.

A Brahmin [instructs] Brahmins, but a reciter of sacred law [instructs] Kṣatriyas, / and an inquirer [instructs] Vaiśyas—these alone are remembered as givers of vows.

One who is not a guru to Kṣatriyas, or not a sacrificing priest to Vaiśyas, / having prescribed an expiation, must perform the taptakṛcchra penance.

Having thus indicated the doctrine among the classes beginning with Kṣatriyas, / I shall state the supreme expiation for those who have transgressed.

A Śūdra becomes purified over time, intent on the welfare of cows and Brahmins, / or through gifts or fasts, intent on attendance upon the twice-born.

Or else, taking the path of one abiding in the duties of a warrior, / having placed a Brahmin as an intermediary, one should then enjoin his vow upon him.

Therefore, approaching a Śūdra who stands thus on the path of religious duty, / an expiation should be given that is free from the sacred law of the Veda.

Either the religious duty that is appropriate, or the vow by which he is contented: / through the favor of Brahmins, everyone must indeed be carried across.

Thus ends the fifth chapter, named 'Declaration of the Prescribers of Expiation', in the Dharmaśāstra of Aṅgiras.