 In the Treasury of the Abhidharma, Vasubandhu expressed the widely-held Buddhist view that in addition to causing beings’ particular rebirths, karma also shapes the realms into which beings are reborn and the non-sentient contents of those realms. Such a belief provides Indian religions with answers to questions often thought unanswerable by western theisms, such as why the mudslide took out my neighbor’s house, but not mine. But this view of karmic causality requires that the physical causes of positive or negative experiences are linked back to our intentional acts. (For more on the continuity problems associated with karmic causality, see the discussion of the disproof of invisible physicality.) Vasubandhu does not say so explicitly, but if it is easier to imagine the causes of a mind-only hell demon than a physical one, it should also be easier to imagine the causes of a mind-only mudslide—assuming that both are generated as a karmic repercussion for the beings that encounter them. The background assumption that any physical world must be subject to karma, therefore places the realist on the defensive from the start. Can the external realist adduce a theory intellectually satisfying enough to counter Vasubandhu’s suggestion that we throw up our hands and admit that what appears to be out there is only in our minds?