user471: What is world (loka) in the context of SN 12.44?
Why is it called "world"?
Is it related to "The All" (SN 35.23)?

“And what, bhikkhus, is the origin of the world? In dependence on the
eye and forms, eye-consciousness arises. The meeting of the three is
contact. With contact as condition, feeling comes to be; with feeling
as condition, craving; with craving as condition, clinging; with
clinging as condition, existence; with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, lamentation, pain,
displeasure, and despair come to be. This, bhikkhus, is the origin of
the world.
“In dependence on the ear and sounds … In dependence on the nose and
odours … In dependence on the tongue and tastes … In dependence on the
body and tactile objects … In dependence on the mind and mental
phenomena, mind-consciousness arises. The meeting of the three is
contact. With contact as condition, feeling comes to be; with feeling
as condition, craving; with craving as condition, clinging … existence
… birth; with birth as condition, aging-and-death, sorrow,
lamentation, pain, displeasure, and despair come to be. This,
bhikkhus, is the origin of the world.
“And what, bhikkhus, is the passing away of the world? In dependence
on the eye and forms, eye-consciousness arises. The meeting of the
three is contact. With contact as condition, feeling comes to be; with
feeling as condition, craving. But with the remainderless fading away
and cessation of that same craving comes cessation of clinging; with
the cessation of clinging, cessation of existence; with the cessation
of existence, cessation of birth; with the cessation of birth,
aging-and-death, sorrow, lamentation, pain, displeasure, and despair
cease. Such is the cessation of this whole mass of suffering. This,
bhikkhus, is the passing away of the world.
“In dependence on the ear and sounds … … In dependence on the mind and
mental phenomena, mind-consciousness arises. The meeting of the three
is contact. With contact as condition, feeling comes to be; with
feeling as condition, craving. But with the remainderless fading away
and cessation of that same craving comes cessation of clinging …
cessation of existence … cessation of birth; with the cessation of
birth, aging-and-death, sorrow, lamentation, pain, displeasure, and
despair cease. Such is the cessation of this whole mass of suffering.
This, bhikkhus, is the passing away of the world.”


user43: The world is whatever a sentient being perceives as "the external world" or "the real world". If the being is sleeping it may be a world of its dream, if the being is a child it may be a child's world, if the being is having a drug trip it may be a nightmare world or a fantasy world, if the being is a business person it may be the world of business, if the being is a Buddhist practitioner in the second jhana it may be the world of the second jhana, if the being is a frog, an owl, a bat, a mosquito - it may be one of their corresponding worlds.
An experience of a world arises based on conditions and circumstances that shape the sentient being's life. These conditions and circumstances are themselves combinations of actions and choices made by this and other beings in the past. The actions and choices (including mental actions and choices) that we perform now shape the world to be experienced in the near and long-term future.
A certain world continues the same way for as long as it has the same sustenance. Certain actions shape certain experiences, these experiences shape certain consciousness, this consciousness conditions certain perspective and interpretation, certain perspective and interpretation leads to certain choices, certain choices lead to certain actions, thus closing the loop. This is called the sustenance of the world.
Sentient beings sustain their worlds and the worlds sustain their beings. This process rolls forward from generation to generation to generation, like a water stream carving a rock or a wheel rolling down a rut formed by the previous passage of the wheels. This phenomenon of the cyclic sustenance of the worlds and the beings is called Samsara.
At the root of the cycle is the fundamental ignorance: the emerging awareness is trapped in a certain cyclic experience and is not aware that its world is a loop. Once a sentient being understands the mechanism by which the awareness emerges and gets trapped in a world, it gets disenchanted, the cyclic process loses its grip and that particular world ceases.
Dharma is also a cycle, embedded within the cycle of Samsara. It's a cycle of getting fascinated with the perspective of The Teaching, craving and pursuing understanding of the Teaching, and shifting the focus of being's experience and activity from sustaining a world to liberation from the cycle of Samsara. Buddha's students are turned by the wheel of Dharma and as they mature they turn the wheel on. In that sense Dharma is also a world with its own cycle of rebirth. It's the rebirth of motivation, rebirth of selflessness, rebirth of good morals, rebirth of peace-making, rebirth of wisdom. It's a good world cycle.
The end result of Dharma is liberation from entrapment in any and all worlds, including the world of Dharma.
P.S.
To clarify, the "world" of SN 12.44 must not be confused with "The All" of SN 35.23. The All of SN 35.23 is simply saying that the immediate phenomenology is all we really have. The world is inferred, it's more than just the objects of the senses, it's one's personal Matrix that emerges with The All as the input, so to speak. The All refers to the phenomenological reductionism as a tool for disconnecting attention from "the world". The two are not the same.

471: <p>What is world (<em>loka</em>) in the context of <a href="https://suttacentral.net/sn12.44/en/bodhi" rel="nofollow noreferrer">SN 12.44</a>?</p>
<p>Why is it called &quot;world&quot;?</p>
<p>Is it related to &quot;The All&quot; (<a href="https://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html" rel="nofollow noreferrer">SN 35.23</a>)?</p>
<blockquote>
<p>“And what, bhikkhus, is the origin of the world? In dependence on the
eye and forms, eye-consciousness arises. The meeting of the three is
contact. With contact as condition, feeling comes to be; with feeling
as condition, craving; with craving as condition, clinging; with
clinging as condition, existence; with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, lamentation, pain,
displeasure, and despair come to be. This, bhikkhus, is the origin of
the world.</p>
<p>“In dependence on the ear and sounds … In dependence on the nose and
odours … In dependence on the tongue and tastes … In dependence on the
body and tactile objects … In dependence on the mind and mental
phenomena, mind-consciousness arises. The meeting of the three is
contact. With contact as condition, feeling comes to be; with feeling
as condition, craving; with craving as condition, clinging … existence
… birth; with birth as condition, aging-and-death, sorrow,
lamentation, pain, displeasure, and despair come to be. This,
bhikkhus, is the origin of the world.</p>
<p>“And what, bhikkhus, is the passing away of the world? In dependence
on the eye and forms, eye-consciousness arises. The meeting of the
three is contact. With contact as condition, feeling comes to be; with
feeling as condition, craving. But with the remainderless fading away
and cessation of that same craving comes cessation of clinging; with
the cessation of clinging, cessation of existence; with the cessation
of existence, cessation of birth; with the cessation of birth,
aging-and-death, sorrow, lamentation, pain, displeasure, and despair
cease. Such is the cessation of this whole mass of suffering. This,
bhikkhus, is the passing away of the world.</p>
<p>“In dependence on the ear and sounds … … In dependence on the mind and
mental phenomena, mind-consciousness arises. The meeting of the three
is contact. With contact as condition, feeling comes to be; with
feeling as condition, craving. But with the remainderless fading away
and cessation of that same craving comes cessation of clinging …
cessation of existence … cessation of birth; with the cessation of
birth, aging-and-death, sorrow, lamentation, pain, displeasure, and
despair cease. Such is the cessation of this whole mass of suffering.
This, bhikkhus, is the passing away of the world.”</p>
</blockquote>
 43: <p>The world is whatever a sentient being perceives as &quot;the external world&quot; or &quot;the real world&quot;. If the being is sleeping it may be a world of its dream, if the being is a child it may be a child's world, if the being is having a drug trip it may be a nightmare world or a fantasy world, if the being is a business person it may be the world of business, if the being is a Buddhist practitioner in the second jhana it may be the world of the second jhana, if the being is a frog, an owl, a bat, a mosquito - it may be one of their corresponding worlds.</p>
<p>An experience of a world arises based on conditions and circumstances that shape the sentient being's life. These conditions and circumstances are themselves combinations of actions and choices made by this and other beings in the past. The actions and choices (including mental actions and choices) that we perform now shape the world to be experienced in the near and long-term future.</p>
<p>A certain world continues the same way for as long as it has the same sustenance. Certain actions shape certain experiences, these experiences shape certain consciousness, this consciousness conditions certain perspective and interpretation, certain perspective and interpretation leads to certain choices, certain choices lead to certain actions, thus closing the loop. This is called the sustenance of the world.</p>
<p>Sentient beings sustain their worlds and the worlds sustain their beings. This process rolls forward from generation to generation to generation, like a water stream carving a rock or a wheel rolling down a rut formed by the previous passage of the wheels. This phenomenon of the cyclic sustenance of the worlds and the beings is called Samsara.</p>
<p>At the root of the cycle is the fundamental ignorance: the emerging awareness is trapped in a certain cyclic experience and is not aware that its world is a loop. Once a sentient being understands the mechanism by which the awareness emerges and gets trapped in a world, it gets disenchanted, the cyclic process loses its grip and that particular world ceases.</p>
<p>Dharma is also a cycle, embedded within the cycle of Samsara. It's a cycle of getting fascinated with the perspective of The Teaching, craving and pursuing understanding of the Teaching, and shifting the focus of being's experience and activity from sustaining a world to liberation from the cycle of Samsara. Buddha's students are turned by the wheel of Dharma and as they mature they turn the wheel on. In that sense Dharma is also a world with its own cycle of rebirth. It's the rebirth of motivation, rebirth of selflessness, rebirth of good morals, rebirth of peace-making, rebirth of wisdom. It's a good world cycle.</p>
<p>The end result of Dharma is liberation from entrapment in any and all worlds, including the world of Dharma.</p>
<p>P.S.</p>
<p>To clarify, the &quot;world&quot; of SN 12.44 must not be confused with &quot;The All&quot; of SN 35.23. The All of SN 35.23 is simply saying that the immediate phenomenology is all we really have. The world is inferred, it's more than just the objects of the senses, it's one's personal Matrix that emerges with The All as the input, so to speak. The All refers to the phenomenological reductionism as a tool for disconnecting attention from &quot;the world&quot;. The two are not the same.</p>
