I took the liberty of transcribing (editing a google document OCR read of the pdf) the section of 16 APS (anapanasati), based on Javier’s excellent find:
This is the Tattvasiddhisastra (Chinese: 成實論; Japanese pronunciation: Jōjitsu-ron, previously reconstructed as the Sādhyasiddhiśāstra) authored by the Indian master Harivarman (250-350) and translated into Chinese in 411 by Kumārajīva.
from msg 38 on
MARGA-SATYA SKANDHA
185. Respiration (page 451 pdf, physical page 438)
The respiration has sixteen forms:
being mindful, he exhales and
being mindful he inhales.
{1} Inhaling along breath he discerns I inhale a long breath,
Exhaling a long breath he discerns: I exhale a long breath.
{2} Inhaling a short breath he discerns: I inhale a short-breath.
Exhaling a short breath, he discerns: exhale a short breath. {3} Experiencing the whole body, he trains himself:
I shall exhale and inhale.
{4} Calming the bodiy formations he trains himself:
I shall exhale and shall inhale.
{5} Experiening joy he trains himself:
I shall exhale and shall inhale.
{6} Experiencing happiness, he trains himself.
I shall exhale and shall inhale.
{7} Experiencing the mind’s formations he trains himself:
I shall exhale and shall inhale.
{8} Calming the mind’s formations he trains himself.
I shall exhale.
Calming the bodily formation he trains himself: I shall inhale.
{is that a typo or translation error? bodiliy instead of mind?}
{9} Experiencing the mind he trains himself.
I shall exhale and inhale.
{10} Gladdening the mind he trains himself;
I shall exhale and inhale.
{11} Concentrating the mind he trains himself:
I shall exhale and inhale.
{12} Releasing the mind he trains himself:
I shall exhale and inhale.
{13} Discerning impermanence he trains himself:
I shall exhale and inhale.
{14} Discerning cessation he trains himself:
I shall exhale and inhale.
{15} Discerning renunciation he trains himself.
I shall exhale and inhale.
{no number 16?}
Q. How does the respiration become long or short?
A. suppose e.g. a man ascends the hill; or if he Carries a load, then being fatigued he breathes a short breath. Likewise the ascetic dwelling in a gross thought breathes a short breath. The gross thought means the mind which is shaky and distracted by he disease.
“He breathes a long breath” means:
if the ascetic dwells in a subtle mind, then his breathing out and breath in become long. For, such breaths which accompany the subtle mind become subtle. As per example, of the same person who is fatigned and given rest the breath become subtle. Then, at that time his outgoing breath andincoming breath become long.
“Experiencing the whole body” means:
The ascetic being convinced of his body as trifling perceives the air moving in and get of skin-pores.
“calming the bodily formation”:
when the ascetic is peace-minded and physically strong, his gross breathings become pacified. Then at that time the ascetic becomes possessed of the foundation of body-mindfulness.
"Experiencing (pratisam-vadin) Joy:
out of this concentration he has a great joy in his mind, at that time he is termed “experiencing joy.”
“Experiencing happiness”:
happiness arises from joys so says the Sutra:
The body of the joyous-minded becomes serene and the serene body feels happiness.
“Experiencing the mind’s formation”:
The ascetic sees the blemish in the joy as it causes lust which is a mind’s formation. Lust arises for feeling and hence the ascetic sees the feeling as a mind’s formation.
“Calming the mind’s formation”:
The ascetic sees that lust arises from feeling, and calming that, the mind becomes peaceful. He calms also the gross feeling.
{9 - 12}
“Experiencing the mind”
calming the taste of feeling the ascetic sees his mind as appeased, not depressed and not distracted. This mind sometimes becomes depressed, then at that time he makes it joyous. If it becomes distracted, then at that time he makes it concentrated. If it becomes free from the said two faults, then at that time he lets it free. Therefore, he is termed as releasing the mind.
{13 - 16}
Thus, the ascetic being concentrated arouses a sense of impermanence aspect whereby he abandons the defilements. This is the cessation aspect. As a result of abandoning defilements, his mind gets disgusted: this is the desire freedom-aspect, Because of his desire-freed mind he secures the complete renunciation of everything. This is the renunciation aspect. In thiswise he gradually approaches towards the Release. These are sixteen aspects of respiration.
The Respiration is designated as abode of the noble, of gods, of Brahmā, of the learner (Saiksa) and of the learning ender (asaiksa). These are explained. Utility of this respiration: When the ascetic does not obtain detachment through foul-meditation, his body and mind become deluded. To a man. e.g. on taking an improper medicine, the disease recurs. Through foul-meditation one may gain an improper detachment and commit suicide by taking poison and so on. The respiration exercise does not create such a wrong detachment. It breaks all the defiling forces whereas the foul-meditation destroys only the sex passion. This is the distinction of respiration from the foul-meditation,
The respiration pertains to a developed body as well as to an operative mind. Since the embryo has no respiration, we understand, it pertains to the body; since it is absent in the person of no mind, viz. in the fourth dhyana, etc. it pertains to the mind. The inhalation and exhalation operate due to the totality of causes and conditions. They operate when the mind is present and they do not operate when the mind is inactive. Hence they are governed by the mind. They differ as per mind, viz. the gross-minded has a short respiration and the subtle minded has a long one. The respiration is governed by the sphere as well as the mind. The person remaining in the respiration sphere has that sphere as well as the mind. The respiratic sphere is: the desire-world and the first three dhyanas…
The birth starts with the outgoing breath and the life ends
with the incoming breath. Merging into and emerging from the first dhyana are likewise to be said (viz. merging with exhalation and merging with inhalation). When the ascetic completes the respiration in sixteen aspects, then, at that time the respiration becomes fulfilled.
Some masters say: It is fulfilled by means of six factors; Counting, continuous practice (anubandhana), Samatha,vipsyana, engaging the body and the mind (nivartana) and purity. Counting is from one to ten. It is three-fold; equal, more, and less.
The equal is to count ten as ten:
to count eleven as ten is more.
and to count nine as ten is less.
The continuous practice is the ascetic’s mind supplementing the respiration exercise.
Vipasyanā is when the ascetic perceives breathing as related to thë body as the string running through the gems,
Samatha is io fix up the mind on the respiration-exercise,
Engagement is the function of the body and the feeling with the support of the mind.
Purity is when the ascetic’s mind being released from every defile
ment and inopportune momenti gets purified.
The author says: These six are definite; because the Yogin engaged in respiration cuts all his considerations.
One who is capable of doing it in sixteen aspects is said to have
fulfilled.
The sutra describes the respiration as food for this reason;
The body of person merged in the Respiration-exercise becomes happy as that of the person eating the sweet meal. This exercise is said to be an instrument to put an end to five aggregates. When the five aggregates are done away (through other means) what use will be there of this exercise? This is the same as the mindfulness of the body. It is termed the mindfulness of the body since it contemplates the body in four manners.
Q. Recollection is related to the past things; but the respiration is concerned with present breathings. How is it recollection?
A. It is given the designation Smrti {sati}, recollection.
Speaking truly it is a sort of knowledge which breaks up the conceptual ideas. Names of mental states are exchangeable.
Ten motions (samjñā) e.g. are termed anusmrti as they are to be contemplated through memory. This respiration serves as the contemplation of the body…
It is in the first stage an instrument path; and since it leads to the purity ultimately, it is termed in the later stage the abandonment-path. There is an imperimanence-aspect in this respiration but not stated in this Sutra, It is stated in some other Sutra. The ascetic remaining in the respiration-exercise dwells watchful of the body, of its origin and of its destruction, etc. It is said somewhere: He perceives it impermanent, etc.
{end of section 185. respiration}