Shobogenzo (Chapter 10 Shoaku Makusa) in the face of precepts and practice

"Not doing wrong action,1
Sincerely doing every kind of good2
naturally clarifies this mind.3
This is the Teaching of all the Buddhas."

This short poem is one, you can also see in similar expression in the Pali Dhammapadda. Well, it is not really an ideal, that only Zen, or even buddhism as a whole would adept. For some, this is a superficial teaching, well, I guess for the most it is. But if we speak about Zen and how Dogen meant it, we have to be more open for the deeper meaning of Zen and practice.

Right and wrong are temporal, but time is neither right nor wrong. Right and wrong are the Dharma, but the Dharma is neither right nor wrong. In the balance of the Dharma, wrong is balanced. In the balance of the Dharma, right is balanced. (...)

For Dogen, the threefould practice, which would be virtue, meditation and wisdom (this is also said to be similar to the 8fould path and the paramitas sila/precepts, prajna/wisdom, samadhi/meditation) are fullfilled in Zazen. If we adapt to Foulk's view of Dogen's view on Zazen being rather a Koan than being focused on the sitting itself, we may have a more whole view onto this texts meaning and interpretation.

At that very moment12 that very person,13 whether living in or traveling in places where wrong actions are done or becoming involved in circumstances for doing wrong actions or becoming mixed up with friends who do wrong actions, nonetheless will be unable to do wrong actions.

In Zen it is often times the view, that virtue, meditation and wisdom are already inherent and thus realized by "practice". Dogen's view does not differ at all from that.

Thus one might now also get a better understanding, on why Dogen here says, that even when being at what place so ever, one can not do any wrong, or better said, break the virtue/precepts/sila, since out of the "non-doing" how Dogen describes it in the text, the truth remains untouched.

The power of "not-doing" manifests, and so wrong actions themselves do not express wrong action because wrong actions are not a "something". This is the principle of "holding one is releasing one":15 at that very moment one knows that "wrong action" is not something that can attack people and clarifies the truth that people cannot harm wrong action. (...)

Dogen also gives an example in the Shobogenzo Zuimonki of Nansen cutting the cat, which he said to be Buddha's action. A fitting saying by him being, how do you cut the cat in one? This meaning, how can you safe the cat?

Every kind of good is "sincerely practising,"33 but is neither one's self nor knowable by a self; it is neither other nor knowable by an other. Since what is known and seen by self and other consists of knowing self and other and seeing self and other, the living awakened view is to be found in suns and moons.34 This is "sincerely practising." Although at the very moment of "sincerely practising" the koan is fully actualized, the koan neither arises newly now nor does the koan dwell eternally. Can "original practice"35 even be talked about?

So to bring it back from the top poem, Doing "Every kind of good" translates to "sincerly practicising" and in this "non-doing" what paramita isn't fullfilled?

Doing "every kind of good" is "sincerely practising," but it cannot be measured. This "sincerely practising" is a living awakened vision, but it does not calculate. It does not manifest in order to count the Dharma. The measure of living awakened vision is not the same as measuring other dharmas. (...)

Dogen also gives a little poem on how this would manifest in daily life. (Although this is also just a poem regarding our inherent Buddha-Nature)

"The Buddha's true Dharma-body28
is like empty space;
responding to beings it manifests form
like the moon reflected in water."

The question being, how do you cultivate this "non-doing" or I would call it "non-attaching".

Chan master Baotang:

View not-thinking as precepts, not-doing and not-achieving as meditatino and non-duality as wisdom

This also aligns with the Vimalakirti Sutra's saying

'Upali, all phenomena are born and pass into extinction, never enduring, like phantoms, like lightning. They do not wait for one another or linger for an instant. All phenomena are the product of deluded vision, like dreams, like flames, like the moon in the water or an image in a mirror, born of deluded thoughts. One who understands this is called a keeper of the precepts, one who understands this is called well liberated.'