Hello Group
I had an insight that I thought I would share. Not sure if it is just pa~nca or not. In the Anguttara Nikaya, as presented in the New Course In Reading Pali lesson 2, the Buddha gives a discourse stating Lobho nidaana.m kammaana.m samudayaaya, doso pe ,moho nidaana.m kammaana.m samudayaaya which I translate as Covetousness is the origin for the arising of action, Aversion is the origin for the arising of action, Delusion is the origin for the arising of action.
In this context samudaya seems to imply the "arising" of kamma. Because nidaana implies origin or place.
The Second Noble Truth uses the phrase Dukkhasamudaya.m ariyasacha.m in this phrase samudaya is used in the sense of origin instead of nidaana. Also the Buddha in elaborating on the Second Noble Truth states that covetousness is the origin of suffering
At first I thought that this altering of the meaning for samdaya, namely, samudaya changing from arising to origin, was just a matter of interchangeability. However, as I thought about it I had the notion that maybe in the Second Noble Truth lord Buddha was implying the doctrine of the Twelve Linked Chain of Dependent Arising and that covetousness is only what CONDITIONS suffering instead of the origin. Thus the Second Noble Truth could be restated as the Arising-condition of suffering instead of the flat out Origin Of Suffering. Also in the Twelve Linked Chain of Dependent Origination Avijja is the greatest conditional dhamma of the chain of suffering and can be conditioned by suffering also. The Ta.nhaa and Upadanaa are farther in the list and must have a more minor role in the cause of suffering.

The general idea behind this is weather Lord Buddha actually was implying the Dependent Origination or not in the second noble truth by using the word samudaya rather than nidaana.. Usually the dependent origination falls under the Nirodhagaminii pa.tipadaa Ariyasacha.m in the fist of the eight fold path yatthaayida.m sammadi.t.thi

Hope this makes sense
Mettacitena
John

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