Lets use the example of a person experiencing sulking to illustrate the Twelve Nidanas of dependent origination.
1. Ignorance (avijja): The person lacks understanding of the true nature of reality and the causes of their suffering.
2. Mental formations (sankhara): Due to ignorance, the person has formed habitual patterns of sulking and feeling sorry for themselves when they dont get what they want.
3. Consciousness (viññana): The persons consciousness is conditioned by these mental formations, making them prone to experiencing sulking.
4. Name and form (nama-rupa): The persons body and mind manifest in a way that is susceptible to sulking.
5. The six sense bases (salayatana): The persons sense organs interact with the external world.
6. Contact (phassa): The person encounters a situation where they dont get what they want or expect, triggering their tendency to sulk.
7. Feeling (vedana): The person experiences an unpleasant feeling as a result of the contact with the unwanted situation.
8. Craving (tanha): The person develops a desire for the situation to be different, and clings to the ideal that they should get what they want.
9. Clinging (upadana): The persons attachment to their desire and clinging to their expectations intensifies, perpetuating the cycle of sulking.
10. Becoming (bhava): This clinging to sulking reinforces the persons tendency to feel sorry for themselves and to respond in this way to future situations.
11. Birth (jati): The persons sulking manifests in the form of a sulking attitude, making them difficult for others to be around.
12. Old age and death (jara-marana): This unaddressed sulking can lead to physical, mental, and emotional suffering and perpetuate negative consequences in personal life or social and professional interactions.
This example illustrates how the Twelve Nidanas of dependent origination can be applied to the manifestation of sulking. By understanding these causes and effects and working to overcome them, a person can learn to respond in a more positive way and break the cycle of suffering caused by sulking.

How to break cycle at each point:

Certainly, breaking the cycle of dependent origination requires identifying the root causes of suffering at each point of the chain.

1. Ignorance (avijja): To break the cycle of dependent origination at the point of ignorance, one must cultivate wisdom and understanding of the true nature of reality. In the case of sulking, one could reflect on the impermanence of all phenomena, developing an awareness of the inevitability of difficult situations and the importance of responding skillfully to them.

2. Mental formations (sankhara): To break the cycle at the point of mental formations, one must cultivate positive habits and attitudes. In the case of sulking, this could mean developing a habit of responding to difficult situations with acceptance and resilience rather than sulking and feeling sorry for oneself.

3. Consciousness (vijnana): To break the cycle at the point of consciousness, one must cultivate awareness and mindfulness. In the case of sulking, developing awareness of the tendency to sulk and practicing mindfulness techniques can help reduce the frequency and intensity of sulking episodes.

4. Name and form (nama-rupa): To break the cycle at the point of name and form, one must develop a non-attached attitude towards ones physical and mental aspects. In the case of sulking, this could mean recognizing that the tendency to sulk is conditioned by ones habits and attitudes and cultivating a sense of detachment from these aspects of oneself.

5. The six sense bases (salayatana): To break the cycle at the point of the six sense bases, one must practice restraint of the senses and maintain mindfulness of sensory experiences. In the case of sulking, this could mean not allowing external events to trigger the tendency to sulk and instead responding with equanimity and wise discernment.

6. Contact (phassa): To break the cycle at the point of contact, one must practice skillful responses to stimuli. In the case of sulking, this could mean responding to situations with an attitude of acceptance and working to cultivate positive emotions like joy and gratitude.

7. Feeling (vedana): To break the cycle at the point of feeling, one must develop equanimity and non-reactivity towards negative feelings. In the case of sulking, this could mean not allowing unpleasant feelings to drive ones behavior or attitudes and instead cultivating a sense of inner stability and acceptance.

8. Craving (tanha): To break the cycle at the point of craving, one must cultivate an attitude of non-attachment and non-grasping towards sensory experiences. In the case of sulking, this could mean recognizing the tendency to crave a different outcome in a difficult situation and instead accepting the reality of the situation as it is.

9. Clinging (upadana): To break the cycle at the point of clinging, one must develop a sense of dispassion and non-clinging towards objects of desire. In the case of sulking, this could mean recognizing the tendency to cling to a particular attitude or behavior and instead cultivating a sense of flexibility and adaptability.

10. Becoming (bhava): To break the cycle at the point of becoming, one must develop greater awareness of the causes and conditions that shape ones existence. In the case of sulking, this could mean recognizing the ways in which ones attitudes and behaviors contribute to a cycle of negativity and taking steps to interrupt that pattern.

11. Birth (jati): To break the cycle at the point of birth, one must cultivate more positive habits and attitudes that lead to wholesome outcomes. In the case of sulking, this could mean developing a more positive and optimistic outlook on life or working to develop greater resilience and adaptability in the face of difficulty.

12. Old age and death (jara-marana): To break the cycle at the point of old age and death, one must cultivate an awareness of the impermanence of all things and develop a sense of non-attachment towards lifes ups and downs. In the case of sulking, this could mean cultivating a sense of acceptance towards difficult situations and recognizing them as opportunities for growth and development, rather than as sources of suffering.