Lets use the example of understanding human morality through dependent origination.

1. Ignorance (avijja): Human beings lack a clear understanding of the true nature of reality, including the universal moral principles that govern behavior.
2. Mental formations (sankhara): Due to ignorance, human beings form habitual patterns of thoughts and actions that are morally conditioned by their cultural, social, and personal backgrounds.
3. Consciousness (viññana): Human beings consciousness is conditioned by these mental formations, affecting their perception and understanding of ethical values.
4. Name and form (nama-rupa): Human beings perception and understanding of ethical values are shaped by their cognitive and biological constituents.
5. The six sense bases (salayatana): Human beings ethical values are influenced by their sense organs and their interaction with the external world.
6. Contact (phassa): Human beings encounter various situations that call for ethical choices and decision-making.
7. Feeling (vedana): Human beings experience different feelings, such as pleasure or pain, as a result of their ethical choices.
8. Craving (tanha): Based on their feelings, human beings may develop cravings for specific ethical outcomes.
9. Clinging (upadana): Human beings attachment to their desired ethical outcomes may intensify, leading them to cling to certain moral principles or values.
10. Becoming (bhava): Human beings attachment to certain moral principles or values reinforces their habitual patterns and karmic tendencies in ethical decision-making.
11. Birth (jati): Based on their karmic tendencies and habits, human beings ethical behaviors manifest in various ways, leading to outcomes that may affect themselves and others.
12. Old age and death (jara-marana): The ethical behaviors and outcomes of human beings in this life may have consequences in future lives or affect the world around them in ways that may lead to suffering or happiness.

In this example, we can see how the Twelve Nidanas apply to the nature of human morality. By understanding the interdependence of the Twelve Links, human beings can become more aware of the causes and conditions that shape ethical behavior and cultivate mindfulness in their choices and decision-making, ultimately leading to greater moral clarity and ethical living.

How to break cycle at each point:

Sure! Here are some ways to break the cycle at each point in the Twelve Nidanas:

1. Ignorance (avijja) - The key to overcoming ignorance is through knowledge, wisdom, and insight. Practicing meditation, studying teachings, and reflecting on the nature of reality can help us to see beyond our deluded perceptions and gain a clearer understanding of the true nature of things. By cultivating wisdom and insight, we can overcome ignorance and its associated suffering.

2. Mental formations (sankhara) - To break the cycle at this point, we need to cultivate positive mental formations and reduce negative ones. This can include developing habits of kindness, compassion, and generosity, as well as practicing restraint in negative behaviors like anger and greed.

3. Consciousness (viññana) - To break the cycle at this point, we need to cultivate awareness of the present moment and develop insight into the constantly changing nature of reality. This can be done through meditation practices like mindfulness, which help us to become more aware of our thoughts and sensations and to see them more clearly.

4. Name and form (nama-rupa) - To break the cycle at this point, we need to recognize that the self is a transient and impermanent phenomenon, and that it is not separate from the rest of reality. By cultivating a sense of connection and interdependence, we can let go of the illusion of a separate self and reduce attachment to material possessions, physical experiences, and mental states.

5. The six sense bases (salayatana) - To break the cycle at this point, we need to practice restraint in our sensory experiences and mindfulness in our interactions with the world. This means being aware of our senses and how we engage with them, and avoiding excessive indulgence or attachment to sensory experiences.

6. Contact (phassa) - To break the cycle at this point, we need to cultivate a balanced and healthy relationship with our sensory experiences. This means neither indulging in pleasures nor actively avoiding discomfort, but instead engaging fully with the present moment and accepting our experiences without judgment.

7. Feeling (vedana) - To break the cycle at this point, we need to develop equanimity and non-attachment to pleasant and unpleasant feelings. This means recognizing that feelings are impermanent and that our reactions to them can lead to suffering.

8. Craving (tanha) - To break the cycle at this point, we need to develop mindfulness and awareness of our desires and cravings. We can observe our desires without acting on them, and cultivate a sense of contentment and gratitude for what we already have.

9. Clinging (upadana) - To break the cycle at this point, we need to develop a sense of detachment from our material possessions and mental states. This means recognizing that nothing is permanent and that our attachment to things can lead to suffering.

10. Becoming (bhava) - To break the cycle at this point, we need to cultivate a sense of non-attachment and non-identification. This means recognizing that becoming is a process that arises from clinging, and that our ultimate nature is non-dual and without form.

11. Birth (jati) - To break the cycle at this point, we need to recognize the impermanence of all things and cultivate a sense of equanimity and acceptance. This means neither clinging to nor resisting the process of birth and death, but instead developing a sense of detachment and letting go.

12. Old age and death (jara-marana) - To break the cycle at this point, we need to develop acceptance and equanimity in the face of our own mortality. This means recognizing that death is a natural part of life and that our attachments and fears can lead to suffering. By cultivating a sense of detachment and equanimity, we can let go of the cycle of birth and death and attain freedom from suffering.