The "time" that God speaks of is when time and place come together to create "events." This is God's "time" of creation, and this "time" is always open to the future. It is a "time" that revelates the past while embracing all possibilities for the future. In this "time" of God, Moses asks, "Who am I?"

Heidegger interpreted the self (Dasein:literally being there) based on "temporality" and tried to investigate "time" as a transcendental horizon of the question of what "being" is.

This time, let's take a look at Moses' Calling, Heidegger's unfinished masterpiece, "Being and Time" and the cause and effect of Zen Master JianYuan(漸源禅師)'s enlightenment.

Moses, who was fostered by the Pharaoh's daughter, left the Pharaoh's daughter's palace and went to live in the land of Midian. He married the daughter of Jethro, the priest of Midian. One day Moses was tending the flock of his father-in-law in the desert.

When he came to the mount Horeb (the mountain of God), God called him from the middle of a blazing bush. He said, "I am the God of your father—the God of Abraham, the God of Isaac, and the God of Jacob. Now go, for I am sending you to Pharaoh. You must lead my people Israel out of Egypt."

But Moses protested, “If I go to the people of Israel and tell them, 'The God of your ancestors has sent me to you,' they will ask me, 'What is his name?' Then what should I tell them?"

God replied to Moses, “I Am Who I Am."

According to "The Spirit of Wisdom(知恵の御霊)" by Professor Emeritus Kisaichi Motohiro of Konan Women's University (representative of the Koinonia Society), the name of the God whom Moses encountered is translated as "I Am Who I Am" (Exodus 3:14), but the original text does not explicitly state "I" as subject of the statement.

Yahweh is the noun form of the verb ha-ya (to become), but Hebrew verbs do not have a clear tense. The focus is only on whether an action has already been completed or is still ongoing. "Ha-ya" does not mean "existing," but rather that it continues to be generated indefinitely. The action of "stopping" includes "not moving yet," "moving has finished," and "will move soon." Therefore, there is nothing other than the act of generating and moving.

Tetsutaro Ariga (有賀鉄太郎1899-1977) considered Yahweh to be the subject that causes all ha-ya to be ha-ya, and called this view of God "hayatology," distinguishing it from the Western ontological view of God.

In the Hebrew concept, rather than Greek time (chronos), attention is paid to the "time" when things happen. This "time" is not physical "time". All things are created and destroyed in each "time" when God's word is spoken (Ecclesiastes, Chapter 3). The "time" that God speaks, time and place become one and "events" occur. This is the "time" of God's creation, and this "time" is always open to the future. It is a "time" that revelates the past while embracing all possibilities for the future. In this "time" of God, Moses asks, "Who am I?"

On the other hand, according to Professor Zenichi Arima(有馬善一) of Setsunan University(摂南大学), Heidegger interpreted the self (Dasein:literally being there) based on "temporality" and tried to investigate "time" as a transcendental horizon of the question of what "being" is. The "everydayness" of Dasein is characterized as the "interval" between birth and death. In everyday life, the same day after day continues endlessly. As long as we are immersed in it, we forget the "death" that will surely come soon. However, forgetting death does not, of course, mean transcending death. Rather, it is escaping from facing death. Therefore, Dasein is already aware of death as a possibility. In other words, Dasein is facing death as a possibility, and in that sense, it can be said that Dasein exists (in anticipation of) the entirety of its own life. This is the situation that Heidegger calls "Being into Death" (Sein zum Tode).

Death is the most extreme, insurmountable possibility in which one's existence becomes absolutely impossible. However, by boldly accepting the impossibility of possibility, Dasein becomes possible as one's whole existence. In that sense, one becomes aware of one's original existence. This is called a "precursor resoluteness" toward death.

Heidegger understands the possibility of "being on the way to death," or "being toward death" (Sein zum Tode), in contrast to the factual "being finished" (zum Ende sein).

On one day during the Tang Dynasty of China (618-907), Zen-master DaoWu YuanZhi (道吾円智:769-835) went to one of his temple-followers' house to express condolences together with one of his disciples called JianYuan ZhongXing (漸源仲興) who was in charge of Dianzuo(典座), one of the six administrators of a Zen temple in charge of food and other matters. Like Dianzuo that JianYuan was, he apparently couldn't be dealt with easily.

Sure enough, when they arrived at the house, JianYuan tapped on the coffin and asked DaoWu, "Alive or dead?"

DaoWu said, "I won't say alive, and I won't say dead."

"Why won't you?" JianYuan demanded.

DaoWu said, "I won't say, I won't say."

Even as many people were weeping and mourning for the dead, DaoWu and JianYuan neglected the funeral and were bandying words in front of the coffin. Such behavior seems to be quite strange even though they were Zen monks. However, a funeral is an event of a milestone in one's life which everyone must definitely pass through. Thus the master and the disciple might have collaborated and played a typical Zen Buddhist style gospel skit in that occasion.

However, on the way back JianYuan asked DaoWu again, "Master, please say it to me right away. If you don't, I shall hit you."

DaoWu said, "If you want to hit me, you can hit me. But I will never say."

Thereupon JianYuan actually hit him.

Later DaoWu passed away. JianYuan went to ShiShuang QingZhu (石霜慶諸:807-888), who had been a senior disciple of DaoWu, and told him what had happened.

ShiShuang said, "I won't say alive, and I won't say dead."

JianYuan said, "Why won't you?"

ShiShuang said, "I won't say, I won't say."

With these words, JianYuan came suddenly to an insight.

One day, JianYuan took a hoe and walked in the Dharma-hall from east to west and west to east.

ShiShuang said, "What are you doing?"

JianYuan said, "I am seeking the sacred bones of the late master."

ShiShuang said, "Giant billows far and wide; whitecaps swelling up to heaven. How can you find sacred bones of your late master?"

JianYuan replied, "This is just where I should apply effort."(Blue Cliff Records Chapter 55: Tao Wu's Condolence Call)

According to the dialectic of the Gospel of John,

How then can a man possess eternal life?

When he said, "You are Huichao," Zen Master Fayan thrusted vivid Self in Huichao in front of his eyes.