1At Sāvatthī. "Bhikkhus, this body is not yours, nor does it belong to others. [n.110] Spk: Since there actually is no self, there is nothing belonging to self; thus he says, "It is not yours" (na tumhākaṁ). And since there is no self of others, he says, "Neither does it belong to others" (na pi aññesaṁ). See too SN22.33 and SN35.101. sn.ii.65 It is old kamma, to be seen as generated and fashioned by volition, as something to be felt. [n.111] Spk: It is old kamma (purāṇam idaṁ kammaṁ): This body is not actually old kamma, but because it is produced by old kamma it is spoken of in terms of its condition. It should be seen as generated (abhisaṅkhata), in that it is made by conditions; as fashioned by volition (abhisañcetayita), in that it is based on volition, rooted in volition; and as something to be felt (vedaniya), in that it is a basis for what is to be felt (Spkpṭ: because it is a basis and object of feeling).
See too SN35.146, where the same idea is extended to the six internal sense bases. To reflect upon the body in terms of dependent origination, one considers that this body can be subsumed under "form" in the compound "name-and-form." One then reflects that name-and-form comes into being with consciousness, i.e., the rebirth-consciousness, as a conascent condition, and that both consciousness and name-and-form originate from the volitional formations, i.e., the kammic activities of the preceding existence. Thus the theme of this sutta ties up with the three that immediately follow.

2Therein, bhikkhus, the instructed noble disciple attends carefully and closely to dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.

That is, with ignorance as condition, volitional formations come to be;
with volitional formations as condition, consciousness;
with consciousness as condition, name-and-form;
with name-and-form as condition, the six sense bases;
with the six sense bases as condition, contact;
with contact as condition, feeling;
with feeling as condition, craving;
with craving as condition, clinging;
with clinging as condition, existence;
with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering.

But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;
with the cessation of volitional formations, cessation of consciousness;
with the cessation of consciousness, cessation of name-and-form;
with the cessation of name-and-form, cessation of the six sense bases;
with the cessation of the six sense bases, cessation of contact;
with the cessation of contact, cessation of feeling;
with the cessation of feeling, cessation of craving;
with the cessation of craving, cessation of clinging;
with the cessation of clinging, cessation of existence;
with the cessation of existence, cessation of birth;
with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.

Such is the cessation of this whole mass of suffering.

1Sāvatthiyaṁ vihārati. "Nāyaṁ, bhikkhave, kāyo tumhākaṁ napi aññesaṁ. Purāṇamidaṁ, bhikkhave, kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ.

2Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati,

yadidaṁ – avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ … pe …

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho … pe …

Evametassa kevalassa dukkhakkhandhassa nirodho hotī’"ti.

Sattamaṁ.