本文以園記為範疇，觀察明人如何回應園林就荒與園林易主的問題，釐析其間交映互涉的幾條脈絡。「小有」、「吾有」、「烏有」分別取自明人園記，用以代表幾條不同的思考路線，它們在不同的層面上作出回應。其一、從當下生活實感著眼，先以此時此地主人園林空間得到的充實歸屬感，肯定有園之樂，至於荒與易主的問題，則引向存有論的思考，解消小/大、空/有的執定。其二、確認園林藝術的獨創性與排他性，在財產所有權的歸屬之外，從審美創造主體的角度確立園林之美「為吾所有」，且僅能「為吾所有」不能移之子孫，從容看待園林還之造化的歸宿，超越頹敗的焦慮。其三、以想像虛構之園代替真實園林的經營，以意念上的擁有超越現實的限定。園林終歸頹敗，是實有層由有歸向無的歷程，部分文人轉向以虛代實，亦莊亦諧的叩問：是否可能直接在無上建構一栩栩甚至永恆的紙上園林？不論言「小有」、「吾有」、「烏有」，都有一預設的對反面在進行對話，如「烏有」與「有」、「吾有」與「家不自有」「雖子孫不能有」、「小有」與「有有以觀空，空亦有，空空以觀有，有亦空」等等，它們往往流動在領屬之有和存有之有二層意義間，本文總稱之曰「有無」論述。

　　　　　This paper is a study of the Ming yuanchi (園記, accounts/records of gardens). I focus on the question of how the Ming Literati responded to the vicissitudes, such as decay or sale, of their gardens. I argue that in the yuanchi, terms such as hsiaoyu (小有)，wuyu(無有), and wuyu(烏有) are reflections of the literati's various responses to the vicissitudes; as such, they contain important clues to the meatal/spiritual worlds of the Ming literati. My major contentions include the following three points. First, in contrast to the mundane pleasure of the garden and ownership within the real world, the literati, when faced with the decay or sale of their gardens, entered a different world where they began to ponder over the ontological meaningof life and attempted to dissolve all the artificial dualities such as small/large (小/大)and dispossessing/possessing (空/有). Second, the literati developecd an aesthetic idea of ownership which continues to highlight the individual uniqueness and exclusiveness of garden owership, but which now dwells on its aesthetic significance rather than its material significace. In this way, the literati attained a perspective where they could rise above the flux of the mundane world and thereby transcended the existential anxieties incurred by the vicissitudes of the gardens. Finally, the literati attempted to substitute gardens in the real world with imaginary gardens, that is to say, to counteract and transcend the limits of the real world by way of constructing and idea of possession in the imaginary world. In reality, all gardens are destined to decay and demise. In response, some of the literati sought to substitute the real (實) with the imaginary (虛); underlying their search was the same constant puzzlement: is it truly possible to construct a magnificent and eternal garden in the world of non-being? To sum up, this paper shows that facing the vicissitudes of gardens, the Ming literati continuously engaged in reinventing the meaning of garden ownership. In doing so, they displayed a concerted tendency to negotiate meanings between the materiality of possession and the ontology of being. The result was what I call a "Yu/Wu discourse" (有無論述).