Cattāro hi paribhogā theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti.
Ñ(I,125): Here is an explanation to settle the matter. There are four kinds of use: use as theft, use as a debt, use as an inheritance, use as a master.
Tatra saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo theyyaparibhogo nāma.
Ñ: Herein, use by one who is unvirtuous and makes use [of requisites], even sitting in the midst of the Community, is called 'use as theft'.
Sayādaw U Sīlānanda: [unvirtuous = no longer a monk].
Han: Burmese translation is same as Ñ translation.
It is the translation from “dussīlassa” which means “unvirtuous”.
Sīlavato apaccavekkhitvā paribhogo iṇaparibhogo nāma.
Ñ: Use without reviewing by one who is virtuous is 'use as a debt';
Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope, tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu. Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati.
Ñ: therefore the robe should be reviewed every time it is used, and the alms food lump by lump. One who cannot do this [should review it] before the meal, after the meal, in the first watch, in the middle watch, and in the last watch. If dawn breaks on him without his having reviewed it, he finds himself in the position of one who has used it as a debt.
Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ.
Ñ: Also the resting place should be reviewed each time it is used.
Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati.
Ñ: Recourse to mindfulness both in the accepting and the use of medicine is proper;
Ñ: but while this is so, though there is an offence for one who uses it without mindfulness after mindful acceptance, there is no offence for one who is mindful in using after accepting without mindfulness.