I wanted to elaborate a bit more about Zen morality...
In my experience, the perfection of each moment is unconditioned. A realization of this is fundamental to Zen practice, IMHO. As the Heart Sutra proclaims, 'Form is emptiness'. A realization of the true emptiness of self and objects, that one does not directly experience them - this is the essence of 'Right View' - the starting point of awakening. Many, many things about Zen will make no sense whatsoever without an experiential understanding of this. Grappling with Buddhist morality without this realization may only allow you to 'unhook' from non-subtle, ego-reinforcing views (consumerism, petty grudges, blatantly harmful pursuits) in favor of more and more subtle and yet equally ego-reinforcing views (anti-isms, dietary and sexuality based restrictions, 'Spiritual Athleticism', and other apparently 'Buddhism-approved' means of ego-reinforcement). That is, the ego attempts to become a 'Good Buddhist' - and one tends to judge the rest of the world according to these ideas of what a 'Good Buddhist' is. This is subject/object morality and compassion. It is only as good as these preformed ideas about being a 'Good Buddhist' pertain to actual reality - but it is very limited and frequently causes as many problems as it solves. Rationalizations of one's behavior are not hard to find, and there's a sort of 'violence' behind the energy that is entirely indicative of its roots in ego-identification. This is obviously not the path prescribed by the Buddha or the long line of ancestors through which these teachings have come to us.
Paradoxically, a realization of emptiness can also itself be a means of ego-identification. There are pitfalls involved with Kensho! Nonetheless, without a true realization of emptiness (not necessarily in one grand 'event') true morality will not be possible, as all attempts will be beset with attachment, clinging, aversion, and just generally taking your thoughts, beliefs, and 'positions' very, very seriously. Good outcomes from deluded views come only by luck or grace.
Then we come to the next barrier to Buddhist morality - namely, nihilism or 'emptiness poisoning'. Seeing the ultimate perfection in this moment, one can delude oneself into taking a position that since all expressions of the moment are none other than perfection, that all expressions are equal in their communication of Wisdom. Wisdom is a conditioned arising that comes about from Right View - and Right View arises from moment-to-moment freedom from delusion, not a simple one-time awakening. A kensho is an expression of wisdom if it's happening right now. A non-immediate kensho, besides being an oxymoron, can actually become a burden - one will confuse its expression and the thoughts formed around it as being something special or real. Essentially, a remembered awakening is a 'dream of awakening'. Actual awakening is immediate.
This is 'Emptiness is form'. Form is an expression of emptiness, emptiness is the essence of form. Although all expressions of emptiness are equally imbued with perfection, Wisdom/Virtue is, as said before, a conditioned arising. It is, namely, the expression of that perfection with 'nothing added on'. Wisdom/Virtue is then, nothing but the most complete expression of this perfection - unhindered by clinging, aversion, or ignorance. Unhindered by clinging, aversion, or ignorance, compassion naturally arises.
What causes unskillful action? The three poisons of clinging (wanting something you don't think you have), aversion (reverse-clinging - not wanting what you do have), and ignorance (not being aware of the perfection of the present moment, not being engaged with the present moment).
If one tries to enforce morality upon oneself, there is internal conflict - there is then dualism and the casting of shadows. This will never work, because creating allies and enemies within oneself is inherently self-defeating.
Zen and shikantaza 'short-circuit' this cycle by invalidating the content of mind and emphasizing substance of mind. Ignorance is usually presented as the last of the three poisons, but it is actually the only ever-present condition of the deluded state. Clinging and aversion only come about via ignorance.
Something interesting about this practice is that this 'unhooking' that is taught here can be applied on or off the cushion. The internal delusion of the mind that is confronted in zazen is not much different than the projected delusion of one's life 'off the cushion'. The relaxed vigilance that causes one to realize he or she has been 'hooked' in zazen is not much different than the same sort of vigilance that can cause one to realize he or she is 'hooked' by 'off the cushion' events or ideas related to them. Through this continued 'unhooking', compassion and virtue naturally arise. Until you unhook whatever clinging, aversion, or ignorance is causing the unskillful action or behavior, enforced morality from 'outside' will only cause further ignorance and fractured unconsciousness.
This is why zazen is primary in the Zen tradition. Zazen is the practice of 'unhooking' that resolves internal and external conflicts and allows the 'clear blue sky' of virtue/wisdom/compassion to be expressed unimpeded.
(I realize that was a long and rambling ride to the final conclusion, but I felt like some things needed to be shown in considerable detail.)