無論是環境倫理或環境美學，除了理論之研究之外，不！即便是理論之研究，其最終目的仍在生活中的具體實踐。而實踐的動力來源便是人性之自覺，此即是覺之教育的基本精神。在覺之教育的實踐要求下，我們以佛教緣起性空說明人與環境的非一非異的互存環境論，我們以悲智雙運的菩薩道，說環境倫理的實踐動力。其次，我們依道藝合、由藝入道的原理，說明環境美學乃是依環境倫理的落實發展的重要憑藉。由藝術的美的自由，進入宗教的環境美學的超越價值，顯示以宗教的超越性為訴求的環境美學較一般的藝術或美學，有更深刻的價值，而且不只是寄託問題，更能通過實踐解決問題。在以上基礎上，我們第三點結論是說明覺之教育在華梵的園林境教設施中，如何有效結合覺之教育、環境倫理與環境美學，通過校園景觀與境教之推展，形成對環境的真參與、分享與相生。最後重申的是，覺之教育並不只是佛教教育精神，亦其實也是一切教育的精神，也應該是推動環境倫理、環境美學的重要動力來源與精神方向。

Besides researching theories, no matter environmental ethics or environmental aesthetics, the ultimate purpose is concrete life practice. The power source of practice is self-awakening of humanity. This is the basic sense of enlightenment education. Under the requests of enlightenment education, we describe the interdependence between human and environment through Dependent Origination and the Emptiness of Nature 緣起性空. We describe the practice power of environment ethics by Bodhisattva 菩薩道. In addition, we explain that environment aesthetics is the important resort to conduct environment ethics by the principle of the fusion of Mean and art or from art to Mean. In conclusion, we describe how to effectively combine enlightenment education, environment ethics and environment aesthetics to conduct enlightenment education within the campus of Hua-fan University. Last, we have to restate that enlightenment education is not only the educational spirit of Buddhism but all educational spirits. It should also be the important power resource and spirit way to push environment ethics and environment aesthetics.