This is my ‘proof of concept’ essay on making EBT anapanasati accessible as a form of daily meditation practice. The sutta references are in . Some of them are not complete as I did not have time to research the suttas for this essay. I have utilized a recent draft translation of the anapanasati sutta by Ajhan Sujato, with some modifications I have denoted in { } . My comments in the sutta body itself is in italics. I hope @sujato wont mind me using his work in this manner. 
I’m happy to use another translation if need be.
And what is mindfulness of breathing? It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut. They {sit down for meditation}, with their body held erect, and establish mindfulness {‘in front of the opening’ (parimukham) i.e.- in the vicinity of the nostrils.}
Place: Any suitably quiet place and time can be used to meditate. Quietness is not only in the environment but in the mind as well. So find a time when there is time to practice when the mind is expressing the five hindrances to a minimum (not too drowsy, not too tired, when energetic, not distracted etc -some prefer mornings, some afternoon) .
Posture: upper body held erect, but not stiffly (‘holding a wet noodle…’)
Establish mindfulness near the nostrils. The meditator has to only be aware of whether they are breathing in or out. A strong focus on where the breath touches the skin on the nostril is not desirable as this is not a pure samatha method, but incorporates clear comprehension as well to know about the breath (whether it is impermanent etc). Establishing mindfulness at the nostrils will allow for one-pointedness to develop quicker, rather than following the breath internally.
Counting the breath etc. may not be required if the hindrances a managed well before starting anapanasati (see above). Walking meditation is practiced in the first half of the night and the last half of the night and removing defilements is done while performing this meditation . Suttas do not say how many times to do anapanasati but expects the meditator to be practicing the four foundations of mindfulness throughout the day . If a person is mindful throughout the day, sitting meditation will progress quicker for them than for a person who is not, as mindfulness leads to Samadhi . Progress can be made by doing the meditation once, or more times during the day. Each sitting can vary from 10 minutes to 6 hours or more depending on the experience of the meditator.
The 16 steps below are aspects that are experienced when the meditation progresses. They are natural developments of anapanasati. To use a similie they are landmarks along the way in journey and cannot be prematurely practiced. Specific acts that are mentioned in these steps wont have the same effect when performed outside of their specific place in 16 step structure of practice. So while it would be possible to do some of them even at the start, the deepening of Samadhi experience when doing them within the structure will not be apparent.
Ever mindful, they breathe in. Mindful, they breathe out.
[so satova assasati, sato passasati.]
-the meditator becomes aware whether they are breathing in or breathing out.
Breathing in long they know: ‘I’m breathing in {long}.’
Or breathing out long they know: ‘I’m breathing out {long}.’
[Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ vā passasanto dīghaṃ passasāmīti pajānāti]
-with the body (and mind) relaxing the breath becomes slower, and longer. The meditator becomes aware of this.
Breathing in short they know: ‘I’m breathing in {short}.’
Or breathing out short they know: ‘I’m breathing out {short}.’
[Rassaṃ vā assasanto rassaṃ assasāmīti pajānāti. Rassaṃ vā passasanto rassaṃ passasāmīti pajānāti.]
-when the body relaxes even more the breath becomes short (and shallow). The meditator is aware this happens.
They practice breathing in experiencing the whole body {of the breath}.
They practice breathing out experiencing the whole body {of the breath}.
[Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyapaṭisaṃvedī passasissāmīti sikkhati.]
With a short breath the entire ‘body’ of the breath (‘the breath is yet another body’) can be easily experienced without moving the area of focus too much. This has to be practiced intentionally unlike the first two steps, which take place due to development of samadhi.
They practice breathing in stilling the {breath} body’s motion.
They practice breathing out stilling the {breath} body’s motion.
[Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.]
By intentionally relaxing the body, or the breath, the breath can be calmed further. This helps to deepen Samadhi.
They practice breathing in experiencing rapture.
They practice breathing out experiencing rapture.
[Pītipaṭisaṃvedī assasissāmīti sikkhati. Pītipaṭisaṃvedī passasissāmīti sikkhati.]
-Rapture will be felt when the practice deepens, but the awanress should remain with the breath and incorporate the rapture with the experience fo the breath (ie. the breath should not be abandoned)
They practice breathing in experiencing bliss.
They practice breathing out experiencing bliss.
[Sukhapaṭisaṃvedī assasissāmīti sikkhati. Sukhapaṭisaṃvedī passasissāmīti sikkhati.]
They practice breathing in experiencing {and identifying} of these emotions.
They practice breathing out experiencing {and identifying} these emotions.
[Cittasaṅkhārapaṭisaṃvedī assasissāmīti sikkhati. Cittasaṅkhārapaṭisaṃvedī passasissāmīti sikkhati.]
The pali term here is ‘mano-sankhara’ ie feelings (vedana) and perception (sanna). Bliss and rapture can be experienced and known, thereby accounting for this stage.
They practice breathing in stilling these emotions.
They practice breathing out stilling these emotions.
[Passambhayaṃ cittasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ cittasaṅkhāraṃ passasissāmīti sikkhati.]
When the practice deepens the rapture and bliss fade away. Focusing intently on the breath alone will assist this at this stage.
They practice breathing in experiencing the mind.
They practice breathing out experiencing the mind.
[Cittapaṭisaṃvedi assasissāmīti sikkhati. Cittapaṭisaṃvedī passasissāmīti sikkhati.]
At this point of the practice, the meditator experiences a movement towards the ‘mind’ as if ‘fusing with the mind’.
They practice breathing in gladdening the mind.
They practice breathing out gladdening the mind.
[Abhippamodayaṃ cittaṃ assasissāmīti sikkhati. Abhippamodayaṃ cittaṃ passasissāmīti sikkhati.]
The meditator will experience an almost perfect, hindrance free, pleasant state of mind with the knowledge they are progressing in their practice. The happiness can be incorporated to the breath awareness to deepen the practice further.
They practice breathing in converging the mind.
They practice breathing out converging the mind.
[Samādahaṃ cittaṃ assasissāmīti sikkhati. Samādahaṃ cittaṃ passasissāmīti sikkhati.]
The practitioner brings the attention to a narrower focus, allowing the practice to deepen further.
They practice breathing in freeing the mind.
They practice breathing out freeing the mind.
[Vimocayaṃ cittaṃ assasissāmīti sikkhati. Vimocayaṃ cittaṃ passasissāmīti sikkhati.]
This refers to ‘ceto-vimutti’ or the first jhana. When practicing in this structured way it is possible to attain into jhana under one’s control (otherwise you may not know what is happening to one’s mind- cow lost in the mountain pastures similie [ ]). The first jhana is said to be adequate to attain arahanthood [ ]. If the practitioner wishes they can go onto develop high jhana, especially the first four form jhana, which is considered as Right unfication of mind.
They practice breathing in observing impermanence.
They practice breathing out observing impermanence.
[Aniccānupassī assasissāmīti sikkhati. Aniccānupassī passasissāmīti sikkhati.]
-The practitioner notes the in-breath is ending, and the out breath is ending
They practice breathing in feeling dispassion.
They practice breathing out feeling dispassion.
[Virāgānupassī assasissāmīti sikkhati. Virāgānupassī passasissāmīti sikkhati.]
-the breath’s impermanence is used to infer the impermanence of all dhammas. When all dhammas are seen as impermanent, (their dukkha is seen) and they are seen to be not worth clinging to. The five aggregates (‘of the breath’) arising and passing away can be understood inferentially. Seeing the five aggregates directly would be, however, preferable []. A feeling of detachment develops, on its own when the three marks (tilakkhana) and especially impermanence is continually observed. Intentionally taking the sign of impermanence (anicca sanna) is expected in this step. Some may experience an intermediate step of repulsion to phenomena (nibbida) [ ].
They practice breathing in observing cessation.
They practice breathing out observing cessation.
[Nirodhānupassī assasissāmīti sikkhati. Nirodhānupassī passasissāmīti sikkhati.]
-Cessation (nirodha) is the cessation of the Dependent origination (‘cessation, cessation’), following the removal of ignorance (avijja) by seeing the three marks (yatabhutanana). Fading of all phenomena (as DO includes contact, sense bases and consciousness) would be experienced. This is an unusual occurrence which happens only rarely, therefore do not expect this step to happen routinely. ‘Cessation is to be realised’ [ ]
They practice breathing in observing letting go.
They practice breathing out observing letting go.
[Paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhati.]
-this refers to letting go of subtle defilements of the mind that remain after cessation is completed ie defilements that persist until arahanthship is achieved. Therefore this sutta describes the complete path to full enlightenment, using the mindfulness of in-and-out breath. This sutta [ ] describes how the seven factors of enlightenment develop when performing the mindful of breath meditation.
This sutta shows how the body of the breath arises and how it ceases, how the feelings (vedana) arise and how they cease, how the mind arises and how it ‘ceases’, and how all phenomena (dhammas) arise and cease. This shows the how the meditator is mindful of the four foundations and how they develop. The first three foundations here use a samatha mode of ceasing, while the fourth foundation shows how insight is used to show ceasing.
I think the next step might be for someone to try and this and see if it if effective for them.
with metta