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8. From whomever a person might learn the Dhamma,
one should venerate that person, as the devas venerate Inda;
that one of great learning (bahussuta), being venerated,
his mind confident in him, makes the Dhamma manifest.
Taking that to heart, considering it attentively, a wise man,
practicing in accordance with the Dhamma,
becomes one knowledgeable, discerning, and subtle —
he who, heedful (appamatta), associates with such a person.
But attending upon a petty fool,
one envious, who has not attained the goal,
without having clarified the Dhamma right here,
one goes to death with doubt uncrossed.
Just as a man who has gone down into a river —
a great water, a swift-flowing stream —
and, being swept along, goes with the current:
how could he help others across?
Even so, one who has not clarified the Dhamma,
who has not attended to the meaning under those of great learning,
himself not knowing, with doubt uncrossed:
how could he bring others to comprehension?
And just as one who has boarded a sturdy ship,
furnished with oar and rudder,
might carry across many others there —
knowing the means therein, skillful, thoughtful —
even so, one attained to knowledge (vedagū), self-developed,
of great learning, of unshakable nature —
he indeed, understanding, can bring others to comprehension,
those who are endowed with attentive listening as their supporting condition (upanisā).
Therefore, indeed, one should associate with a good person (sappurisa),
one intelligent and of great learning;
understanding the meaning and practicing accordingly,
one who has understood the Dhamma would obtain happiness.
The Nāvāsutta, the Eighth.
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In the Suttanipāta: the ninth discourse of the second chapter, the Cūḷavagga — the Kiṃsīlasutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.