In the Abhidhamma the body is said to consist of mind-produced and temperature-produced rūpas as well as kamma-produced ones.
It is the six sense-bases that the Buddha taught as being "old kamma". The fifth of these bases is of course "body", but here the word doesn't mean the body as a whole, but only the bodily sensoria.
"Monks, I will teach you new & old kamma, the cessation of kamma, and the path of practice leading to the cessation of kamma. Listen and pay close attention. I will speak.
"Now what, monks, is old kamma? The eye is to be seen as old kamma, fabricated & willed, capable of being felt. The ear... The nose... The tongue... The body... The mind is to be seen as old kamma, fabricated & willed, capable of being felt. This is called old kamma.
"And what is new kamma? Whatever kamma one does now with the body, with speech, or with the mind: This is called new kamma.
"And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma: This is called the cessation of kamma.
"And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path of practice leading to the cessation of kamma.
"So, monks, I have taught you new & old kamma, the cessation of kamma, and the path of practice leading to the cessation of kamma. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Meditate, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ,
Dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ,
Saccānaṃ tathaṭṭhaṃ aviditaṃ karotītipi ‘avijjā’.
It prevents knowing the meaning of heap in the aggregates, the meaning of actuating in the sense-bases, the meaning of voidness in the elements, the meaning of predominance in the faculties, and the meaning of suchness in the truths, thus it is called ‘ignorance’.
(Visuddhimagga XVII. 43)