Shobogenzo Shoaku-Makusa 6: The Ethics of Selfless Liberation.

Master Dogen looks at committing wrongs from two important viewpoints: the view of our ideas and values, and the view devoid of those values - idealism and materialism, as Nishijima Roshi discussed it: 

Those who recognize that wrongs arise from causes and conditions, but do not see that these causes and conditions and they themselves are [the reality of] 'not committing', are pitiful people.

Just looking at it from the point of view of our self, our own ideas and values, is not the Buddhist view of ethical conduct. We have to drop our views and feelings about things, our 'self' as we might generally understand it.

The seeds of buddhahood arise from conditions and, this being so, conditions arise from the seeds of buddhahood.

As mentioned previously, Master Dogen observes that buddhahood is not beyond the area or influence of cause and effect however, as some people held it to be. A buddha can still commit wrongs, and our Buddhist practice has effects.

It is not that wrongs do not exist; they are nothing other than 'not committing'. It is not that wrongs exist; they are nothing other than 'not committing'. Wrongs are not immaterial; they are 'not committing'. Wrongs are not material; they are 'not committing'. Wrongs are not “not committing;” they are nothing other than 'not committing'.

Our actions are real in the real world, they leap into reality beyond our values on them such as 'right' and 'wrong'...

[Similarly,] for example, spring pines are neither nonexistence nor existence; they are 'not committing'. An autumn chrysanthemum is neither existence nor nonexistence; it is 'not committing'. The buddhas are neither existence nor nonexistence; they are 'not committing'. Such things as an outdoor pillar, a stone lantern, a whisk, and a staff are neither existence nor nonexistence; they are 'not committing'. The self is neither existence nor nonexistence; it is 'not committing'.

... but it's not that things don't exist or are pointless or valueless - all real things just have this immediate, ungraspable nature before we label them 'right', 'wrong' or anything else, as we can directly realise in the practice of 'dropping off body and mind'.

Learning in practice like this is the realized Universe and it is Universal realization—we consider it from the standpoint of the subject and we consider it from the standpoint of the object.

Therefore the view derived from Buddhist practice is a sort of synthesis of the objective view of things completely free of our values, and those values seen for what they really are...

When the state has become like this already, even the regret that “I have committed what was not to be committed” is also nothing other than energy arising from the effort not to commit.

... so even our regrets about our past wrong actions, those very thoughts and feelings themselves, are things arising free of an abiding self or any ultimate 'wrong' value.

But to purport, in that case, that if not committing is so we might deliberately commit [wrongs], is like walking north and expecting to arrive at [the southern country of] Etsu. [The relation between] wrongs and not committing is not only “a well looking at a donkey;” it is the well looking at the well, the donkey looking at the donkey, a human being looking at a human being, and a mountain looking at a mountain.

And this is the important bit: Even though our practice is to see clearly that our actions already jump free of 'right' and 'wrong' designations, we don't then just disappear up our own ensos and think we can just do anything we want regardless of the consequences to others (like a 'well looking at a donkey', the viewpoint of a thing devoid of concern for living creatures), rather we must see, via 'dropping off body and mind', our real place in relation to other humans and other things more clearly and directly, because they are just like us, and we are directly and immediately connected to them in our lived experience.

As one teacher described it, we realise that we are in 'a state of solidarity with all things': Freedom isn't ours to greedily own or to use selfishly. Buddhism and Zen is not selfish nihilism, a personal or psychological head-trip, as it has sometimes been mistaken for.