The form and function of cultural landscapes consistently refl ect and shape the cultural perceptions and value transmission of specifi c societies. From the perspective of the relationship between cultural landscape and social education, the spatial construction mechanism and the path of realizing the social education function of the “Eight Scenic Spots” of Huizhou West Lake can be analyzed along three dimensions: Confucianism, Buddhism, and Taoism. These philosophies inscribe the ethical educational function within the landscape through the spatial arrangement of religious sites and academic institutions, thereby forming the ideological foundation of social education. Offi cial authority depends on regulatory laws and regulations, and the construction of monumental landscapes to realize ideological spatial discipline and to establish the institutional framework of social education. Market activities reconstruct the meaning of the landscape through daily practice, expand the scope and practice path for the educational audience, and form an educational network through the participation of multiple subjects. This mechanism shows the unique attributes of classical gardens as a “non-institutionalized educational fi eld”, provides a typical sample for understanding the multiple paths of “spatial education” in traditional Chinese society, and provides a historical mirror for cultural dissemination and environmental education in contemporary urban suburban landscapes.