user8157: The translations of SN 26.9 sounds unusual to me; which are as follows:

Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti
abhinibbatti pātubhāvo … pe … jarāmaraṇassa  pātubhāvo; yo āpodhātuyā
… yo tejodhātuyā … yo vāyodhātuyā … yo ākāsadhātuyā … yo
viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso
uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave,
pathavīdhātuyā nirodho … pe … jarāmaraṇassa atthaṅgamo; yo āpodhātuyā
nirodho … yo tejodhātuyā nirodho … yo vāyodhātuyā nirodho … yo
ākāsadhātuyā nirodho … yo viññāṇadhātuyā nirodho vūpasamo atthaṅgamo,
dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
Mendicants, the arising, continuation, rebirth, and manifestation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the cessation of suffering, the settling of diseases, and the ending of old age and death.
SN 26.9


Since the 2nd Noble Truth and Dependent Origination explain suffering arises due to craving, attachment & becoming, how does the "manifestation" of the mere physical elements, per the above translations, manifest as the arising of "suffering"?

user471: The formula of SN 26 is:

“Mendicants, the arising, continuation, rebirth, and manifestation of
  X is the arising of suffering, the continuation of diseases, and the
  manifestation of old age and death.
The cessation of X is the cessation of suffering, the settling of
  diseases, and the ending of old age and death.”

If you read the whole of SN 26 (Uppada-samyutta), X refers to eye, ear, nose, tongue, body, mind, sights, sounds, smells, tastes, touches, thoughts, different types of consciousness, different types of contacts, different types of feelings, different types of perceptions, different types of intentions, different types of cravings, the six elements and the five aggregates.
This is just restating "sabbe sankhara dukkha" (Dhammapada 278) or "all conditioned things are suffering" in a longer and more elaborate way, where X = sankhara.
All these conditioned things arise (uppāda), continue (ṭhiti) and reborn (abhinibbatti). These are explained by dependent origination. A "person" or "individual" is compounded and composed of the aforementioned conditioned things. Dependent origination explains the details of how that works.
The fact that they arise (uppāda), continue (ṭhiti) and are reborn (abhinibbatti), would be summarized as their manifestation (pātubhāvo).
Arise here is when the conditioned things arise at birth and continue throughout the moments of life. Rebirth here indeed refers to death and break-up of the body, followed by rearising or rebirth into a new life. Altogether, these stages would represent the manifestation of these conditioned things. The very manifestation of these conditioned things are suffering. This is how it is related to "sabbe sankhara dukkha".
How can I support my opinion that the word "abhinibbatti" indeed refers to "literal" rebirth here? Well, we just need to see how it is used in the other suttas:
In MN 96:

But they are reckoned by recollecting the traditional family lineage
  of their mother and father wherever they are incarnated.
  Porāṇaṃ kho
  panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva
  attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.
If they incarnate in a family of aristocrats they are reckoned as an
  aristocrat.
  Khattiyakule ce attabhāvassa abhinibbatti hoti
  ‘khattiyo’tveva saṅkhyaṃ gacchati;

And as Piya Tan explains for MN 96 here:

Porāṇaṁ kho pan’assa mātā,pettikaṁ kula,vaṁsaṁ anussarato yattha
  yatth’eva attabhāvassa abhinibbatti hoti tena ten’eva saṅkhyaṁ
  gacchati. “(His) physical rebirth,” attabhāvassa abhinibbatti, lit
  “production of selfhood.” Atta,bhāva (BHS ātma,bhāva), bodily form,
  body; existence as an individual; living being (V 2:238,17 = A 4:200,6
  = 204,2 = 207,2; D 3:111,10; M 2:32,8, 181,11; S 5:442,1; A 1:279,2, 3:411,23; J 4:461,25; Ap 215,11; Miln 171,- 13; Vism 310,27. Often as
  ~paṭilābha, the becoming; reborn as an individual; reincarnation; type
  of body or exist- ence (V 2:185,25 = A 3:122,24; V 3:105,20 = 107,35 =
  S 2:255,19; D 3:231,16 = A 2:150,5; M 3:46,6 = 52,33; S 2:272,4,
  283,33, 3:144,12); A 2:288,30. While puna-b,bhava (D 2:15; S 1:133,
  4:201; Sn 162, 273, 502, 514, 733; It 62) is the term for rebirth as a
  cycle, abhinibbatti refers to a particular rebirth, usu in a physical
  form (ie a reincarnation) (D 2:305,7 = M 3:249,16 = S 2:3,7 = Vbh
  99,14; D 3:94,28): see CPD sv. Also common is punabbhavâbhi- nibbatti,
  “rebirth in a new existence” (M 1:294; S 2:65; A 1:225; V 3:3).

Bhikkhu Sujato states here that:

abhinibbatti = rebirth (pretty much only used in this sense)

According to OP:

Bhikkhu Bodhi footnote: 'attabhāvassa abhinibbatti' literally should
  be: "wherever the reconception of his individuality takes place"

In the book "Investigating the Dhamma: A Collection of Papers" on page 52, Bhikkhu Bodhi elaborates on this, explaining that "conception" here literally means conception into a new life or new birth:

In fact, the word 'abhinibbatti' is used as one of the synonyms of
  jāti in the standard definition of the latter. Apparently when abhinibbatti is included in jāti we should understand jāti as comprising both conception and physical birth, while they are
  differentiated, abhinibbatti means conception and jāti is
  restricted to full emergence from the womb.


user10100: The genius student can memorize and understand a big/maximum data each studying, so, the sutta is long. But, if the student is not too much smart, he can memorize and understand a little/minimum data each studying, so the teacher have to teach the sutta for him in short form and maybe incomplete paṭiccasamuppāda's process.
Because, in the oral study system, we memorize one sentence/paragraph (=each sutta) from the buddha or the tipitaka-memorizer (arahanta). Then we study/ask/practice/comprehension follow that memory, until we perfectly understand it (professional). If we still not enlighten after that. We will go to memorize the other lesson more, again. We will loop it until we are the tipitaka-memorizer, too. This is the tipitaka tradition. We still doing follow this tradition, for 2600 years.
So, it is already described itself, if you read the previous sutta. They were sequenced by paṭiccasamuppāda. 
Let's see:
13.4.1 (30) Catusso — Four Elements = kevala(ssa) dukkhakkhandha(ssa) = rūpa-paṭiccasamuppāda, upattibhava/jāti/jarā/maraṇa-paṭiccasamuppāda.
13.4.2 (31)/13. 4. 3.(32) Pubbe — the satisfaction (assāda), danger(ādīnava) and the escape (nissaraṇa) on account of the earth element.
Assāda = 60 piyarūpa-sātarūpa, in saccapabba of Sutta. Dī. Ma. mahāsatipaṭṭhānasutta, which are objects of taṇhā-paṭiccasamuppāda:

Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Buddha said assāda as somanassa-vedanā-paṭiccasamuppāda in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32):

Whatever pleasantness and pleasure arises on account of the earth element, that is the satisfaction in the earth element.

So, above quote showed assāda as 60 piyarūpa-sātarūpa which come to salāyatana-paṭiccasamuppāda, then let somanassa-vedanā-paṭiccasamuppāda arise, then let taṇhā-paṭiccasamuppāda arise.
But the way to escape "kevala(ssa) dukkhakkhandha(ssa) in paṭiccasamuppāda" showed  in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32), too:

“ That the earth element is impermanent, unpleasant and a changing thing is the danger (ādīnava) in the earth element. Taming the interest and greed for the earth element and dispelling the interest and greed for the earth element is the escape(nissaraṇa) from the earth element.

13.4.4 (33) Yo no cedaṃ –– If There Weren’t, is then if the practitioner can not realize the danger (ādīnava) in the earth element to escape (nissaraṇa) it, then there are the interest and greed (taṇhā/upādāna-paṭiccasamuppāda) which attaching somanassa-vedanā-paṭiccasamuppāda. (And that sukkha/somanassa-samphassaja-vedanā-paṭiccasamuppāda taking the earth element at kāya/mano-āyatana-paṭiccasamuppāda together with kāya/mano-samphassa-paṭiccasamuppāda as well. Also, that  kāya/mano-āyatana-paṭiccasamuppāda are rūpa/nāma-paṭiccasamuppāda, which is "mano pubbaṅgamādhammā".) So, buddha showed somanassa-vedanā-paṭiccasamuppāda, taṇhā/upādāna-paṭiccasamuppāda, and upattibhava-paṭiccasamuppāda in 13. 4. 5. (34), 13. 4. 6. (35):


“Bhikkhus, he who does not delight (taṇhā-paṭiccasamuppāda which attaching somanassa-vedanā-paṭiccasamuppāda) in the earth element (mana-āyatana-paṭiccasamuppāda's object) does not delight in unpleasantness(kevala[ssa] dukkhakkhandha[ssa]). He that does not delight in unpleasantness, I say, is released from unpleasantness.


Then the buddha presented the effects, jāti/jarā/maraṇa-paṭiccasamuppāda, of "he who does not delight in the earth element does not delight in unpleasantness. " from 13. 4. 5. (34), 13. 4. 6. (35) into 13. 4. 7. (36) Uppado — Arising: 


“Bhikkhus, the appearance(upādo=jāti-paṭiccasamuppāda), being (ṭhiti=jāti-paṭiccasamuppāda), arising (abhinibbatti=jāti-paṭiccasamuppāda), and rebirth (pātubhāva=jāti-paṭiccasamuppāda) of the earth element is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.


Please notice, abhinibbatti and pātubhāva are used as the synonym of jāti-dukkha-ariyasacca to describe "jāti" in saccapabba of Sutta. Dī. Ma. Mahāsatipaṭṭhānasutta, too. So, they are connect together.

8157: <p>The translations of <a href="https://suttacentral.net/sn26.9/en/sujato" rel="nofollow noreferrer">SN 26.9</a> sounds unusual to me; which are as follows:</p>
<blockquote>
<p>Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti
abhinibbatti pātubhāvo … pe … jarāmaraṇassa  pātubhāvo; yo āpodhātuyā
… yo tejodhātuyā … yo vāyodhātuyā … yo ākāsadhātuyā … yo
viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso
uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave,
pathavīdhātuyā nirodho … pe … jarāmaraṇassa atthaṅgamo; yo āpodhātuyā
nirodho … yo tejodhātuyā nirodho … yo vāyodhātuyā nirodho … yo
ākāsadhātuyā nirodho … yo viññāṇadhātuyā nirodho vūpasamo atthaṅgamo,
dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.</p>
<p>Mendicants, the arising, continuation, rebirth, and manifestation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the cessation of suffering, the settling of diseases, and the ending of old age and death.</p>
<p><a href="https://suttacentral.net/sn26.9/en/sujato" rel="nofollow noreferrer">SN 26.9</a></p>
</blockquote>
<p><a href="https://i.stack.imgur.com/dtxea.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/dtxea.jpg" alt="enter image description here" /></a></p>
<p>Since the 2nd Noble Truth and Dependent Origination explain suffering arises due to craving, attachment &amp; becoming, how does the &quot;manifestation&quot; of the mere physical elements, per the above translations, manifest as the arising of &quot;suffering&quot;?</p>
 471: <p>The formula of <a href="https://suttacentral.net/sn26" rel="nofollow noreferrer">SN 26</a> is:</p>

<blockquote>
  <p>“Mendicants, the arising, continuation, rebirth, and manifestation of
  X is the arising of suffering, the continuation of diseases, and the
  manifestation of old age and death.</p>
  
  <p>The cessation of X is the cessation of suffering, the settling of
  diseases, and the ending of old age and death.”</p>
</blockquote>

<p>If you read the whole of <a href="https://suttacentral.net/sn26" rel="nofollow noreferrer">SN 26 (Uppada-samyutta)</a>, X refers to eye, ear, nose, tongue, body, mind, sights, sounds, smells, tastes, touches, thoughts, different types of consciousness, different types of contacts, different types of feelings, different types of perceptions, different types of intentions, different types of cravings, the six elements and the five aggregates.</p>

<p>This is just restating "sabbe sankhara dukkha" (<a href="http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=277" rel="nofollow noreferrer">Dhammapada 278</a>) or "all conditioned things are suffering" in a longer and more elaborate way, where X = sankhara.</p>

<p>All these conditioned things arise (uppāda), continue (ṭhiti) and reborn (abhinibbatti). These are explained by dependent origination. A "person" or "individual" is compounded and composed of the aforementioned conditioned things. Dependent origination explains the details of how that works.</p>

<p>The fact that they arise (uppāda), continue (ṭhiti) and are reborn (abhinibbatti), would be summarized as their manifestation (pātubhāvo).</p>

<p>Arise here is when the conditioned things arise at birth and continue throughout the moments of life. Rebirth here indeed refers to death and break-up of the body, followed by rearising or rebirth into a new life. Altogether, these stages would represent the manifestation of these conditioned things. The very manifestation of these conditioned things are suffering. This is how it is related to "sabbe sankhara dukkha".</p>

<p>How can I support my opinion that the word "abhinibbatti" indeed refers to "literal" rebirth here? Well, we just need to see how it is used in the other suttas:</p>

<p>In <a href="https://suttacentral.net/mn96/en/sujato" rel="nofollow noreferrer">MN 96</a>:</p>

<blockquote>
  <p>But they are reckoned by recollecting the traditional family lineage
  of their mother and father wherever they are incarnated.<br>
  Porāṇaṃ kho
  panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva
  attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.</p>
  
  <p>If they incarnate in a family of aristocrats they are reckoned as an
  aristocrat.<br>
  Khattiyakule ce attabhāvassa abhinibbatti hoti
  ‘khattiyo’tveva saṅkhyaṃ gacchati;</p>
</blockquote>

<p>And as Piya Tan explains for MN 96 <a href="https://discourse.suttacentral.net/uploads/default/432/4e8ba61705a63b49.pdf" rel="nofollow noreferrer">here</a>:</p>

<blockquote>
  <p>Porāṇaṁ kho pan’assa mātā,pettikaṁ kula,vaṁsaṁ anussarato yattha
  yatth’eva attabhāvassa abhinibbatti hoti tena ten’eva saṅkhyaṁ
  gacchati. “<strong>(His) physical rebirth</strong>,” attabhāvassa abhinibbatti, lit
  “<strong>production of selfhood</strong>.” Atta,bhāva (BHS ātma,bhāva), bodily form,
  body; existence as an individual; living being (V 2:238,17 = A 4:200,6
  = 204,2 = 207,2; D 3:111,10; M 2:32,8, 181,11; S 5:442,1; A 1:279,2, 3:411,23; J 4:461,25; Ap 215,11; Miln 171,- 13; Vism 310,27. Often as
  ~paṭilābha, the becoming; reborn as an individual; reincarnation; type
  of body or exist- ence (V 2:185,25 = A 3:122,24; V 3:105,20 = 107,35 =
  S 2:255,19; D 3:231,16 = A 2:150,5; M 3:46,6 = 52,33; S 2:272,4,
  283,33, 3:144,12); A 2:288,30. While puna-b,bhava (D 2:15; S 1:133,
  4:201; Sn 162, 273, 502, 514, 733; It 62) is the term for rebirth as a
  cycle, <strong>abhinibbatti refers to a particular rebirth, usu in a physical
  form (ie a reincarnation)</strong> (D 2:305,7 = M 3:249,16 = S 2:3,7 = Vbh
  99,14; D 3:94,28): see CPD sv. Also common is punabbhavâbhi- nibbatti,
  “rebirth in a new existence” (M 1:294; S 2:65; A 1:225; V 3:3).</p>
</blockquote>

<p>Bhikkhu Sujato states <a href="https://discourse.suttacentral.net/t/different-pali-words-translated-as-rebirth-reborn/3383/2" rel="nofollow noreferrer">here</a> that:</p>

<blockquote>
  <p>abhinibbatti = rebirth (pretty much only used in this sense)</p>
</blockquote>

<p>According to OP:</p>

<blockquote>
  <p>Bhikkhu Bodhi footnote: 'attabhāvassa abhinibbatti' literally should
  be: "wherever the reconception of his individuality takes place"</p>
</blockquote>

<p>In the book "<a href="https://books.google.com.my/books?id=O0U4DwAAQBAJ&amp;lpg=PA52&amp;ots=AvJK3AI-Nj&amp;dq=Abhinibbatti%20%22bhikkhu%20bodhi%22&amp;pg=PA52#v=onepage&amp;q=Abhinibbatti%20%22bhikkhu%20bodhi%22&amp;f=false" rel="nofollow noreferrer">Investigating the Dhamma: A Collection of Papers</a>" on page 52, Bhikkhu Bodhi elaborates on this, explaining that "conception" here literally means conception into a new life or new birth:</p>

<blockquote>
  <p>In fact, the word '<em>abhinibbatti</em>' is used as one of the synonyms of
  <em>jāti</em> in the standard definition of the latter. Apparently when <em>abhinibbatti</em> is included in <em>jāti</em> we should understand <em>jāti</em> as comprising both conception and physical birth, while they are
  differentiated, <em>abhinibbatti</em> means conception and <em>jāti</em> is
  restricted to full emergence from the womb.</p>
</blockquote>
 10100: <p>The genius student can memorize and understand a big/maximum data each studying, so, the sutta is long. But, if the student is not too much smart, he can memorize and understand a little/minimum data each studying, so the teacher have to teach the sutta for him in short form and maybe incomplete paṭiccasamuppāda's process.</p>

<p>Because, in the oral study system, <strong>we memorize one sentence/paragraph (=each sutta)</strong> from the buddha or the tipitaka-memorizer (arahanta). Then we study/ask/practice/comprehension follow that memory, until we perfectly understand it (professional). <strong>If we still not enlighten after that. We will go to memorize the other lesson more, again.</strong> We will loop it until we are the tipitaka-memorizer, too. This is the tipitaka tradition. We still doing follow this tradition, for 2600 years.</p>

<p>So, it is already <a href="http://www.84000.org/tipitaka/pitaka_item/v.php?B=16&amp;A=4645&amp;Z=4657&amp;eng=metta_e" rel="nofollow noreferrer">described itself</a>, if you read the previous sutta. They were sequenced by paṭiccasamuppāda. </p>

<h2>Let's see:</h2>

<p>13.4.1 (30) Catusso — Four Elements = kevala(ssa) dukkhakkhandha(ssa) = rūpa-paṭiccasamuppāda, upattibhava/jāti/jarā/maraṇa-paṭiccasamuppāda.</p>

<p>13.4.2 (31)/13. 4. 3.(32) Pubbe — the satisfaction (assāda), danger(ādīnava) and the escape (nissaraṇa) on account of the earth element.</p>

<p>As<strong>sāda</strong> = 60 piyarūpa-<strong>sāta</strong>rūpa, in saccapabba of Sutta. Dī. Ma. <a href="http://www.84000.org/tipitaka/pitaka_item/v.php?B=10&amp;A=6257&amp;Z=6764&amp;eng=buddhavacana" rel="nofollow noreferrer">mahāsatipaṭṭhānasutta</a>, which are objects of taṇhā-paṭiccasamuppāda:</p>

<blockquote>
  <p>Bodily phenomena in the world are <strong>pleasant</strong> and agreeable, there taṇhā, when arising, arises, there when settling, it settles.</p>
</blockquote>

<p>Buddha said assāda as somanassa-vedanā-paṭiccasamuppāda in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32):</p>

<blockquote>
  <p>Whatever <strong>pleasantness</strong> and <strong>pleasure</strong> arises on account of the earth element, that is the satisfaction in the earth element.</p>
</blockquote>

<p>So, above quote showed assāda as 60 piyarūpa-<strong>sāta</strong>rūpa which come to salāyatana-paṭiccasamuppāda, then let somanassa-vedanā-paṭiccasamuppāda arise, then let taṇhā-paṭiccasamuppāda arise.</p>

<p>But the way to escape "kevala(ssa) dukkhakkhandha(ssa) in paṭiccasamuppāda" showed  in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32), too:</p>

<blockquote>
  <p>“ That the earth element is impermanent, unpleasant and a changing thing is the danger (ādīnava) in the earth element. Taming the interest and greed for the earth element and <strong>dispelling the interest and greed</strong> for the earth element is the escape(nissaraṇa) from the earth element.</p>
</blockquote>

<p>13.4.4 (33) Yo no cedaṃ –– If There Weren’t, is then if the practitioner can not realize the danger (ādīnava) in the earth element to escape (nissaraṇa) it, then there are the interest and greed <em>(taṇhā/upādāna-paṭiccasamuppāda) which attaching somanassa-vedanā-paṭiccasamuppāda. (And that sukkha/somanassa-samphassaja-vedanā-paṭiccasamuppāda taking the earth element at kāya/mano-āyatana-paṭiccasamuppāda together with kāya/mano-samphassa-paṭiccasamuppāda as well. Also, that  kāya/mano-āyatana-paṭiccasamuppāda are rūpa/nāma-paṭiccasamuppāda, which is "mano pubbaṅgamādhammā".)</em> So, buddha showed somanassa-vedanā-paṭiccasamuppāda, taṇhā/upādāna-paṭiccasamuppāda, and upattibhava-paṭiccasamuppāda in 13. 4. 5. (34), 13. 4. 6. (35):</p>

<blockquote>
  <ol start="6">
  <li>“Bhikkhus, he who does not delight (taṇhā-paṭiccasamuppāda which attaching somanassa-vedanā-paṭiccasamuppāda) in the earth element (mana-āyatana-paṭiccasamuppāda's object) does not delight in unpleasantness(kevala[ssa] dukkhakkhandha[ssa]). He that does not delight in unpleasantness, I say, is released from unpleasantness.</li>
  </ol>
</blockquote>

<p>Then the buddha presented the effects, jāti/jarā/maraṇa-paṭiccasamuppāda, of "he who does not delight in the earth element does not delight in unpleasantness. " from 13. 4. 5. (34), 13. 4. 6. (35) into 13. 4. 7. (36) Uppado — Arising: </p>

<blockquote>
  <ol start="2">
  <li>“Bhikkhus, the appearance(upādo=jāti-paṭiccasamuppāda), being (ṭhiti=jāti-paṭiccasamuppāda), arising (<strong>abhinibbatti</strong>=jāti-paṭiccasamuppāda), and rebirth (<strong>pātubhāva</strong>=jāti-paṭiccasamuppāda) of the earth element is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.</li>
  </ol>
</blockquote>

<p>Please notice, abhinibbatti and pātubhāva are used as the synonym of jāti-dukkha-ariyasacca to describe "jāti" in saccapabba of Sutta. Dī. Ma. <a href="http://www.buddha-vacana.org/sutta/digha/dn22.html#4E1" rel="nofollow noreferrer">Mahāsatipaṭṭhānasutta</a>, too. So, they are connect together.</p>
