Human morality is a complex and multifaceted topic that has been examined by scholars and philosophers for centuries. In the Buddhist tradition, one approach to understanding human morality is through the principle of dependent origination. Dependent origination, also known as Pratītyasamutpāda in Sanskrit, is a central concept in Buddhism that describes the interdependent nature of all phenomena, including human behavior.

The Twelve Nidanas, or links of causation, form the basis of dependent origination and describe how the cycle of suffering arises and perpetuates due to various causes and conditions. These Twelve Nidanas can be applied to the nature of human morality to understand how our behavior is shaped by our past conditioning, cultural and social backgrounds, and personal tendencies.

The first link in the Twelve Nidanas is Ignorance (avijja), which refers to a lack of understanding of the true nature of reality. In terms of human morality, this refers to our ignorance of universal moral principles that govern behavior. Due to this ignorance, we form habitual patterns of thoughts and actions that are morally conditioned by our cultural, social, and personal backgrounds.

The second link is Mental Formations (sankhara), which refers to all types of mental conditions or volitional formations that arise in response to ignorance. These formations include all thoughts, emotions, behaviors, and tendencies that are influenced by our past conditioning and karmic tendencies.

Consciousness (viññana) is the third link, which refers to the awareness that arises as a result of interacting with the objects of the senses, both internally and externally. This consciousness is conditioned by our mental formations and karmic tendencies, which in turn shape our perceptions of ethical values.

Name and Form (nama-rupa) refer to the psychophysical constituents that make up a sentient being, including our cognitive and biological constituents. These constituents shape our perception and understanding of ethical values.

The sixth link, Contact (phassa), refers to the interaction between the sense bases and their respective objects, which gives rise to feelings and perception. The seventh link, Feeling (vedana), refers to the subjective experience of pleasure, pain, or neutrality that arises in response to contact with sense objects.

The next link, Craving (tanha), refers to the attachment or desire for pleasant feelings and the aversion or longing to avoid unpleasant feelings. This craving can be for sense objects, mental states, or even cessation.

The ninth link, Clinging (upadana), refers to the intensified attachment to objects of craving in response to the desire for pleasant feelings or the aversion to unpleasant feelings. This clinging can be physical or mental and can lead to further suffering.

Becoming (bhava) refers to the karmic process of becoming that results from clinging, leading to the formation of a new existence. This becoming can be in the present life or in future lives depending on the accumulated karma.

Birth (jati) refers to the actual birth or coming into existence of a new being, which is the result of the karmic process of becoming.

Finally, Old age and death (jara-marana) refer to the aging and eventual death of the being, leading to further rebirth and continued suffering.

Through the lens of dependent origination, we can see how the cycle of suffering arises and perpetuates due to various causes and conditions that shape human moral behavior. By understanding the interdependence of the Twelve Nidanas, one can cultivate mindfulness and awareness in their actions and thoughts, ultimately leading to greater peace and freedom from suffering.