The mainstream of Western ethics takes the individual, decision-making agent as the basic unit of concern, and a primary concern is to develop a universally applicable method of arbitrating among the often disparate interests of individual agents, establishing rationally-guided means to determining and practically realizing the meaning of the good life. Chan nonduality shifts concern from individual agents to relationality, and in particular to the kind of relationality that fully manifests our original Buddha-nature. In this sense, the basic method of Chan ethics might be thought to be emulation—a method of deliberately acting as the Buddha did. But this would imply a goal orientation that is entirely at odds with Chan’s cautions against objectifying enlightened/enlightening conduct or making Buddha-hood a goal or destination. As the example of Zhu Di and his attendant makes strikingly evident, the method of Chan is not to imitate or mimic the behavior of either past or present exemplars. Rather, it is to exemplify ourselves the dramatic clarity and relational virtuosity of bodhisattvas who are able, in any situation whatsoever to bring about a liberating inflection of ongoing relational dynamics. If Chan ethics involves emulation, it is emulation of something like an improvisational style rather than mastery of a specific deliberative or behavioral repertoire.