MN 9 includes both ignorance (avicca) & out-flows (asava) within the 1st condition of Dependent Origination however this does not infer any type of "cycle of causation". Instead, MN 9 is a common genre of Sariputta Abhidhamma found in the suttas which provides additional explanation to that provided by the Buddha.
The Buddha taught ignorance (non-knowing) is the 1st condition of Dependent Origination which conditions the 2nd condition of Dependent Origination, namely, sankhara. Sankhara is three-fold, namely, breathing in & out (kaya sankara), initial & continued thought (vaci sankhara) and perception & feeling (citta sankhara).
When these sankhara arise or are concocted (stirred-up) by ignorance, it is not merely ignorance preceding these sankhara. If it was only ignorance preceding these sankhara then the only type of distracting & discursive thoughts & memories (sankhara) would be thoughts of confusion.
But the Venerable Sariputta additionally points out that before sankhara arise, there are underlying tendencies (anusaya) that flow-out (asava) of the ignorant mind; and these out-flows (asava) also include defilements or drives of sensual desire and (past) becoming.
For example, if in meditation, an egotistical thought in relation to the past spontaneously arises, this is an out-flow of past becoming. Or if sexual urges spontaneously arise, this an an out-flow of sensual desire.
A child is born with in-born drives of sensual desire. The child has the natural urge to eat, be comforted, be touched, etc. These drives arise before the sankhara arise.
Thus, Sariputta is merely pointing out that the 1st link of ignorance is not merely not-knowing or blindness. The 1st link also includes the drives of sensual desire and (past) becoming.
Therefore, there is no cyclical causation involved at the 1st link. The fact that ignorance is also an asava shows there is no cyclical causation.
Including asava within the 1st condition adds a dynamic dimension to ignorance and describes how ignorance is not merely some static condition but describes now ignorance, sensual desire & past becomings erupt (asava) out of the mind & flood the mind.
When the mind of a child is screaming & crying due to its want for sensual pleasure to appease its sensual desire; naturally its mind is blinded by this sensual desire asava & is ignorant to the Four Noble Truths.
But this is not anything cyclical because when the child's sensual desire is appeased via getting fed or getting comforted, the ignorance remains in the mind.
Just because the asava of sensual desire may (temporarily) cease or the asava of past becoming cease, does not mean the asava of ignorance ceases. The asava of sensual desire & becoming may be stilled with samadhi but only vipassana can end the asava of ignorance.
The fact that the appeasement of sensual desire asava and past becoming asava may not end ignorance shows there is no cyclical causation between ignorance & the asava. Instead, ignorance & the asava are merely the same type of thing.
In AN 10.61, the Buddha makes clear that the five hindrances (which are asava) are the "food" ("ahara") of ignorance. By "food" or "nutriment", what is meant is as long as the five hindrances remain, ignorance will remain because the mind cannot see clearly when the five hindrances arise.
However, AN 10.61 makes it clear the five hindrances are not the preceding "cause" ("hetu") of ignorance. AN 10.61 merely states the five hindrances are a "condition" ("paccaya") that keeps ignorance alive:
Bhikkhus, this is said: ‘A first point of ignorance, bhikkhus, is not seen such that before this there was no ignorance and afterward it
came into being.’ Still, ignorance is seen to have a specific
Thus, the ending of the five hindrances in the 1st jhana does not automatically result in the ending of ignorance. The mind of a meditator can get stuck in jhana for a long time.
This shows there is no cyclical causation in the 1st condition of Dependent Origination as taught by Sariputta in MN 9 because, ultimately, the cessation of the only asava that can end ignorance is the cessation of the ignorance asava. Since the ending of ignorance (vipassana) is required to end ignorance, it sounds ridiculous to infer there is a circular causation of ignorance causing ignorance.
The idea of "circular causation" is "papanca"; of imputing upon the Dhamma something that does not exist or what ever taught.
When the Buddha spoke of "samsara" ("cycling"; "circling"), the Buddha spoke of ignorance (1st condition) and craving (8th condition) as comprising of samsara.
The 1st condition of Dependent Origination alone cannot be "samsara" or "circular causation".