Above you can find a 2500 year old map. It is a combined map, listing two chains. Firstly, starting from ignorance, there is the 12 links of mundane dependent arising. They are the necessary links required for the presence of suffering, the first noble truth. Combined these 12 links are also the key of the second noble truth: dependent upon the presence of any of these, there arises suffering.

Secondly it (potentially) loops out into a second chain, starting with saddha and then eventually freedom and knowledge into the destruction of defilements. This chain is called the links of transcendental dependent arising. This is the third noble truth: dependent upon the cessation of any of the 12 links, there is the cessation of suffering. The path do to that, an eightfold practice, is the fourth noble truth.

Some people suffer but are ignorant of it. They dont know that they or those around them are suffering.
Some people experience or have suffering around them but know what it is and are aware of it.
This is the attainment of the first noble truth.

Some people are aware of suffering, but they don’t know the necessary conditions dependent upon which it arises.
Some people are aware of suffering, and they know the necessary conditions dependent upon which it arises.
This is the attainment of the second noble truth.

Below is the list written out, next to an earlier version of these 12 links that Leigh writes in the book. The list is taken from his third chapter of his book.

12 link version | Version in Sutta Nipata

    Suffering     |  Suffering
    Birth         |
    Becoming      |
    Clinging      |  Endearing 
    Craving       |  Desirable 
    Vedanā        |  Pleasant & Unpleasant 
    Sense-contact |  Sense-contact 
    6 Senses      |
    Name-and-Form |  Name-and-Form
    Consciousness |
    Saṅkhāra      |
    Ignorance     |

Some are aware of suffering and its causes. Yet they are ignorant of a practice dependent upon which the conditions for suffering cease.
There are those who do know the path dependent upon which these conditions cease.
This is the attainment of the third and fourth noble truth.

Ayya Khema called the noble truths the teachings of the Buddha in Telegram-style.

In chapter three of his book on dependent origination, Leigh Brasington compares two lists of mundane dependent origination. That is, there are other renditions of necessary links to suffering. He argues that it is likely that the 12 links are adapted from an earlier list of six links (listed on the right), which is found in the Sutta Nipata, a collection in the Pali Canon that is the oldest collection.

The suggestion he makes is that the lists have some correspondence to them. That is, if put next to each other, the lists are able to lign up without changing the order. Leigh argues the older list is superior and simpler, elucidating his case in the chapter in the book.

The point I am interested in is the correspondential function. That is, throughout the collections of discourses there are many lists. And if looked at carefully, it seems they correspond to other lists in ways that are helpful to the cultivation of wisdom and understanding the practice.

In addition to the lists of mundane dependent origination, there also is a correspondence between the list of transcendental dependent originiation in the upanisa sutta schematized above (from saddha to asavakkeyenna) and the list of transcendental dependent origination in the chapter on conscience and dignity (here translated as prudence) in AN 7:65.

What is interesting about this is that the first link out of suffering isn’t saddha. Rather, it is conscience and dignity.

It means that that there can be a sense of being stuck in patterns. And through conscience this is known. And through conscience one is called to something different. There are several options.

For most people, it is that the conscience gets buried under the process of becoming. Dependent upon becoming as a condition (sankhara) and ignorance, there is becoming. The mind ‘dips’ or gets budged into all these conditions again and again.
That is, until wisdom grows about which conditions lead to getting caught and how to avoid those processes. Until at some point some of these processes are broken off in successive stages.