It seems to also co-arise with other unwholesome dhamma, such as becoming, delight, lust, etc.
Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to renewed becoming (bhava), accompanied by delight and lust…
From the Visuddhimagga ???
Nirodha (cessation): the word ni denotes absence, and the word rodha, a
prison. Now, the third truth is void of all destinies and so there is no
constraint (rodha) of suffering here reckoned as the prison of the round of rebirths;
or when that cessation has been arrived at, there is no more constraint of suffering
reckoned as the prison of the round of rebirths. And being the opposite of that
prison, it is called dukkha-nirodha (cessation of suffering). Or alternatively, it is
called “cessation of suffering” because it is a condition for the cessation of
suffering consisting in non-arising.
A problem with the word “nirodha”
The word nirodha has been translated as “cessation” for so long that it has become standard practice and any deviation from it leads to queries. Even in this book I have opted for this standard translation for sake of convenience and to avoid confusing it for other Pali terms (apart from lack of a better word). In fact, however, this rendering of the word “nirodha” as “ceased” can in many instances be a mis-rendering of the text.
Where nirodha should be rendered as cessation is when it is used in reference to the natural way of things or the nature of compounded things. In this sense it is a synonym for the words bhanga, breaking up, anicca, transient, khaya, cessation or vaya, decay. For example, in the Pali it is given: imam kho bhikkhave tisso vedana anicca sankhata paticcasamuppanna khayadhamma vayadhamma viragadhamma nirodhadhamma: “Monks, these three kinds of feeling are naturally impermanent, compounded, dependently arisen, transient, subject to decay, dissolution, fading and cessation.”[S.IV.214]
As for nirodha in the third Noble Truth (or the Dependent Origination cycle in cessation mode), although it also describes a natural process, its emphasis is on practical considerations.It is translated in two ways in the Visuddhimagga. One way traces the etymology to “ni” (without) + “rodha” (prison, confine, obstacle, wall, impediment), thus rendering the meaning as “without impediment,” “free of confinement.” This is explained as “free of impediments, that is, the confinement of samsara.” Another definition traces the origin to anuppada, meaning “not arising” and goes on to say “nirodha here does not mean bhanga, breaking up and dissolution.” P.A. Payutto