The Being of entities 'is' not itself an entity. If we are to understand the problem of Being, our first philosophical step consists in not μῦθόν τινα διηγεῖσθαι,V in not 'telling a story'-that is to say, in not defining entities as entities by tracing them back in their origin to some other entities, as if Being had the character of some possible entity. Hence Being, as that which is asked about, must be exhibited in a way of its own, essentially different from the way in which entities are discovered. Accordingly, what is to be found out by the asking—the meaning of Being—also demands that it be conceived in a way of its own, essentially contrasting with the concepts in which entities acquire their determinate signification.
In so far as Being constitutes what is asked about, and "Being" means the Being of entities, then entities themselves turn out to be what is interrogated. These are, so to speak, questioned as regards their Being. But if the characteristics of their Being can be yielded without falsification, then these entities must, on their part, have become accessible as they are in themselves. When we come to what is to be interrogated, the question of Being requires that the right way of access to entities shall have been obtained and secured in advance. But there are many things which we designate as 'being' ["seiend"], and we do so in various senses. Everything we talk about, everything we have in view, everything towards which we  comport ourselves in any way, is being; what we are is being, and so is how we are. Being lies in the fact that something is, and in its Being as it is; in Reality; in presence-at-hand; in subsistence; in validity; in Dasein; in the 'there is'.1 In which entities is the meaning of Being to be discerned? From which entities is the disclosure of Being to take its departure? Is the starting-point optional, or does some particular entity have priority when we come to work out the question of Being? Which entity shall we take for our example, and in what sense does it have priority?
If the question about Being is to be explicitly formulated and carried through in such a manner as to be completely transparent to itself, then any treatment of it in line with the elucidations we have given requires us to explain how Being is to be looked at, how its meaning is to be understood and conceptually grasped; it requires us to prepare the way for choosing the right entity for our example, and to work out the genuine way of access to it. Looking at something, understanding and conceiving it, choosing, access to it—all these ways of behaving are constitutive for our inquiry, and therefore are modes of Being for those particular entities which we, the inquirers, are ourselves.
1 'Sein liegt im Dass- und Sosein, in Realität, Vorhandenheit, Bestand, Geltung, Dasein, im "es gibt".' On 'Vorhandenheit' ('presence-at-hand') see note 1, p. 48, H. 25. On 'Dasein', see note 1, p. 27.