Wànrú Tōngwēi 萬如通微 (Wànlì 22.5.15 yín-hour = 2 July 1594 – Shùnzhì 14.10.29 sì-hour = 4 November 1657), dharma-heir of Mìyún Yuánwù 圓悟 密雲圓悟 (1566/7–1642) in the LínjìYángqí line and the abbatial successor to the Mìyún zǔtíng 祖庭 at Lóngchí Yǔménsì 荊溪龍池山禹門禪寺 (Yíxīng, Sūzhōu prefecture). Lay surname Zhāng 張; native of Xiùshuǐ 秀水 (Jiāxīng, Zhèjiāng). Tonsured aged 19 at Xīngshànsì 興善寺 in Jiāxīng under Hánchū 涵初; consulted Zhànrán Yuánchéng 圓澄 湛然圓澄 on the wúmèng wúxiǎng kōan; broke through on the Shǒuléngyán passage zhū kě huán zhě zì rán fēi rǔ 諸可還者自然非汝. First met Mìyún at Yánguān Jīnsù; sealed at Jīnsù aged 39 sùi (1632). Held abbacies at Dōngtǎ 東塔 (Jiāxīng, early–mid Chóngzhēn, pre-1640), Rúrú chányuàn 如如禪院 (Jiāxīng, Chóngzhēn 13 = 1640 winter onward), Cáoshān Shàngshēngsì 曹山上生禪寺 (Pútián, Fújiàn), and finally Lóngchí Yǔménsì from 1645 until his death, succeeding the Mìyún-home-seat of his uncle-generation. Shìshòu 64 / fǎlà 45.
Ten dharma-heirs are enumerated (several dozens of attested audience members); the four principal heirs in the 《五燈全書》 cluster are Yǒngtài Mó 永泰模, Tiěguān Néng 鐵關能, Gǔfān Jí 古帆楫, and Fókě Shì 佛可式. Other significant heirs are Jièwéi Xíngzhōu 介為行舟 (1611–1670), the principal editor of Wànrú’s yǔlù and the Yíxīng / Tiānjīn / Běijīng Mìyún-line proselytizer; Dàbó Xíngqián 大博行乾 (1602–1673), the Línjì proselytizer to Běizhílì and founder of a Pánshān 盤山 chányuàn network; and Yìnxū Xíngyóu 行猷 印虛行猷 (fl. mid-Qīng Shùnzhì), the nominal děngbiān of the present yǔlù. The cumulative effect is that Wànrú is the most institutionally consequential Mìyún heir on the Jiāngnán home front (alongside Fèiyǐn Tōngróng 費隱通容 at Huángbò and Pòshān Hǎimíng at Sichuan Shuāngguì) — he held the zǔtíng itself.
Notable Kanripo work: KR6q0404 《萬如禪師語錄》 10 juan (J26 B182), cut on-site at Lóngchí Yǔménsì in Shùnzhì 14 (1657) winter through Shùnzhì 15 (1658) early summer, framed by prefaces dating across the Chóngzhēn–Shùnzhì transition by Táng Shìjì 唐世濟, Huáng Duānbó 黃端伯 (1585–1645, the Ming-loyalist martyr), Gāo Shìtài 高世泰 (Wúxī Dōnglín), and Tán Zhēnmò 譚貞默 (1641 and 1659 double-preface). The text is the primary source for his life and is uniquely self-curated (Wànrú in spring 1657, months before his death, reduced his full working yǔlù to one-fifth and edited it to its present ten-juan extent). Secondary biographies in 《五燈全書》 76, 《五燈會元續略》 1, 《正源略集》 10.