... On the one hand, one finds numerous admonitions throughout the Shobogenzo Zuimonki to uphold the precepts. Indeed, immediately upon concluding their discussion on the Nan-ch'uan story, Ejo and Dogen launch into a detailed conversation about the nature of violating the precepts and the actions required to rectify such violations. Dogen stresses the need for repentance of one's sins and for taking the precepts again, thereby enabling the sinner to regain purity. The very last exchange in section 1.6 demonstrates Dogen's emphasis on the precepts:
Ejo asked: "If repentance of the seven grave sins is allowed, is it permissible to receive the precepts afterward?"
Dogen answered: "Yes .... Once a person's repentance has been accepted, he must receive the precepts again. Even in the case of the grave sins, anyone who repents should be permitted to receive the precepts again if he so desires. Should even a Bodhisattva himself violate the precepts, he must be given the precepts again, since he has done this for the sake of others."
Dogen holds up before the monk the bodhisattva ideal as exemplary for one's conduct: taking up the precepts for the sake of all sentient beings.
On the other hand, Dogen's instructional exchanges with Ejo indicate that he is not attached to the precepts in matters of morality. For Dogen, right moral action varies according to the circumstances, which include not only the situation encountered but the capacity of the individual to respond. In the Nan-ch'uan story [of killing the cat], the circumstances concern the killing, or not killing, of the cat from the perspective of the enlightened mind. The exchange above more explicitly addresses whether or not, from this perspective, an evil act like cutting the cat can be a means of bringing enlightenment to others. Without denying that this act violates the Buddhist precept against killing, Dogen acknowledges the validity of this possibility.
http://www.thezensite.com/ZenEssays/...Is_Arguing.htm