It would seem, then, that the Mahāyāna has the resources to respond to some ofthe main problems for green Buddhism identified in chapter 1; namely, that Buddhism isworld-rejecting, that it attributes negative value to the natural world, and conceives ofhappiness and well-being in a completely different way from environmentalists. If the ordinary world of saṃsāra does not need to be abandoned entirely in order to reachnirvana, then it seems clear that these criticisms no longer apply