It gets understood in an empty way and is thus passed on, losing its indigenous character, and becoming a free-floating thesis. Even in the concrete work of phenomenology itself there lurks the possibility that what has been primordially 'within our grasp' may become hardened so that we can no longer grasp it. And the difficulty of this kind of research lies in making it self-critical in a positive sense.
The way in which Being and its structures are encountered in the mode of phenomenon is one which must first of all be wrested from the objects of phenomenology. Thus the very point of departure [Ausgang] for our analysis requires that it be secured by the proper method, just as much as does our access [Zugang] to the phenomenon, or our passage [Durchgang] through whatever is prevalently covering it up. The idea of grasping and  explicating phenomena in a way which is 'original' and 'intuitive' ["originären" und "intuitiven"] is directly opposed to the naïveté of a haphazard, 'immediate', and unreflective 'beholding'. ["Schauen"].
Now that we have delimited our preliminary conception of phenomenology, the terms 'phenomenal' and 'phenomenological' can also be fixed in their signification. That which is given and explicable in the way the phenomenon is encountered is called 'phenomenal'; this is what we have in mind when we talk about "phenomenal structures". Everything which belongs to the species of exhibiting and explicating and which goes to make up the way of conceiving demanded by this research, is called 'phenomenological'.
Because phenomena, as understood phenomenologically, are never anything but what goes to make up Being, while Being is in every case the Being of some entity, we must first bring forward the entities themselves if it is our aim that Being should be laid bare; and we must do this in the right way. These entities must likewise show themselves with the kind of access which genuinely belongs to them. And in this way the ordinary conception of phenomenon becomes phenomenologically relevant. If our analysis is to be authentic, its aim is such that the prior task of assuring ourselves 'phenomenologically' of that entity which is to serve as our example, has already been prescribed as our point of departure.
With regard to its subject-matter, phenomenology is the science of the Being of entities—ontology. In explaining the tasks of ontology we found it necessary that there should be a fundamental ontology taking as its theme that entity which is ontologico-ontically distinctive, Dasein, in order to confront the cardinal problem—the question of the meaning of Being in general. Our investigation itself will show that the meaning of phenomenological description as a method lies in interpretation. The λόγος of the phenomenology of Dasein has the character of a ἑρμηνεύειν, through which the authentic meaning of Being, and also those basic structures of Being which Dasein itself possesses, are made known to Dasein's understanding of Being.