‘Venerable sir, it is said, “the world, the world.” In what way, might there be the world or the description of the world?’

‘Where there is the eye, Samiddhi, where there are forms, eye-consciousness, things to be cognized by eye-consciousness, there the world exists or the description of the world. Where there is the ear … the mind, where there are mental phenomena, mind-consciousness, things to be cognized by mind-consciousness, there the world exists or the description of the world.’

Loko lokoti bhante vuccati kittāvatā nu kho bhante loko vā assa lokapaññatti vāti. Yattha kho samiddhi atthi cakkhu atthi rūpā atthi cakkhuviññāṇaṁ atthi cakkhuviññāṇa-viññātabbā dhammā atthi tattha loko vā lokapaññatti vā … atthi jivhā … atthi mano atthi dhammā atthi manoviññāṇaṁ atthi manoviññāṇa-viññātabbā dhammā atthi tattha loko vā lokapaññatti vā.

S. IV. 39-40

Where there is form, monks, by clinging to form, by adhering to form, there arises the view: ‘That which is the self is the world. Having passed away, I shall be permanent, lasting, eternal, not subject to change.’ When there is feeling … perception … volitional formations … consciousness … by clinging to consciousness … there arises the view: ‘That which is the self is the world. Having passed away, I shall be permanent, lasting eternal, not subject to change.’

Rūpe kho bhikkhave sati … vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ upādāya … abhinivissa evaṁ diṭṭhi upajjati so attā so loko so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo.

S. III. 182-83