Some sutta is too short, because some students not too smart. So, they can memorize a little/short sutta each studying time.

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):

6. “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:

2. “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.