Tao, according to both the Lao-tzu and Chuang-tzu, is nameless and unnameable, a unitary "that" from which all else springs. Such is the orthodox Taoist view. The Japanese, however, less inclined than the Chinese to abstract speculations about an "otherwordly" life, and favoring a pragmatic outlook, took the Tao - Do in Japanese - to be a more realistic concept, one that was applicable to man in his social relationships. They preferred the Confucian interpretation of the Tao as a nameable, named and multiple concept that nevertheless transcends both nature and man.
The basis for what the Japanese call do or michi "way", lies in these ancient concepts of the Tao carried to Japan from China. Whatever the original meanings for the Chinese, they were modified both by native Japanese beliefs like Shinto and by the social and political requirements of the ruling elite... the do is not a religion in itself... The essentially nonreligious outlook of the Japanese people did not add to the do in this sphere; their high degree of absorption in human relationships prevented this.
The Tao as do was therefore understood by the Japanese to be a "way" or "road" to follow in life. That way is endless and profound. It is long, steep and filled with numerous technical difficulties. It is to be travelled as a means of self-cultivation, and it leads ultimately to self-perfection.