 Regarding the relation of the ten categories to being (ens transcendens) and the determination of what properly belongs in the categories, Burley’s position is unchanged between his earlier and later commentaries on the Categories and Physics. On the former question, his Categories commentaries are influenced by Albert the Great. They contain only the brief remark that being, as a transcendental, is predicated analogically of the categories (see the ch. de aequivocatione). By contrast, the two Physics commentaries provide an exhaustive treatment of both questions, with some terminological differences. With regard to the first (see the question from book I, utrum ens sit aequivocum ad decem praedicamenta—whether being is equivocal in relation to the ten categories, pp. 192–94), Burley affirms that being is both univocal and analogical with respect to the categories: univocal because the items falling under the categories are called ‘beings’ according to a single concept, and analogical because being is possessed by the categories in different  ways—directly by substance and secondarily by accidents. In his final commentary on the Physics (book I, fols. 12vb–13ra), Burley maintains that being is both univocal and equivocal with respect to the ten categories: univocal broadly speaking because a single concept corresponds to it (even though categorial entities are subsumed under it in different ways), and equivocal, though not most strictly, because this single concept is attributed to beings (entia) according to a hierarchy of value. In short, the two commentaries differ only in their use of the terms ‘analogical’ and ‘equivocal’. In the first commentary, Burley uses the term ‘equivocal’ for those terms Boethius, in his own commentary on the Categories, defines as equivocal by chance (a casu), and the term ‘analogical’ for those Boethius calls deliberately equivocal (a consilio). In the second, Burley calls ‘equivocal properly speaking’ (proprie) those terms Boethius refers to as ‘ deliberately equivocal’, and ‘equivocal most strictly’ (magis proprie) those Boethius calls ‘by chance’.