「境物」與「世界」如何受到認識？對部分晚明人士來說，這是個複雜而關鍵的問題。尤其當「心識」理論關涉認識途徑，「境物」與「世界」不僅指「實在論」意義的「物質」，或者源自朱熹、王陽明儒學語境的「格『物』」，抑或感官、輿圖所測量掌握的時空對象；晚明唯識學視域下，還可能涉及認識虛實之觀照，存在本身的分析，人文活動的詮釋，以及創作、論述在不同文類、界域間的開展。本文藉由虞淳熙、虞淳貞兄弟，與廣詢、高原明昱、紫柏真可、黃汝亨、湯顯祖、袁宏道等方內外交游相關文本之梳理，期能初探此學界未臻熟悉的面向。不論是專書、注疏或序文、題詞、書信、詩歌、贊偈、銘文等，虞氏兄弟及其交游的書寫軌跡，均昭著交織於晚明唯識學的復甦背景。

In addition to Confucianism and material culture in the Song and Ming dynasties, this article attempts to analyze the understanding of “things” and “world” by the late Ming scholars through the discourses by the Yu brothers and their friends (mainly Tang Xian-zu and the Yuan brothers of Gongan), and to point out the epistemological basis of Buddhist philosophy of Yogachara, which is an essential way to understand the cultural context of the late Ming dynasty. In other words, “things” in the cultural context of the late Ming dynasty might not only refer to “substances,” or “the investigation of things” in the Confucianism context of Zhu Xi and Wang Yang-ming, but might also be closely related to the concept of “consciousness” or “emotional consciousness” in the study of Yogachara. Eventually, “world,” apart from referring to the “external world” which is “real” as perceived by the senses, was also of great concern to the late Ming scholars in terms of a certain sense of “illusory nature.” The viewpoints of “consciousness is the only reality,” “spirit,” and “the spiritual world” not only lead to self-reflection and reflection on the world, but also open up new writing styles and humanistic discourses. These are the main contents of this article.