Sometimes, when I look real close, I can see that aspects of Pure Land Buddhism are an evolution of the practice of Buddhānusmṛti (recollection of the Buddha).
THE SÛTRA OF THE MEDITATION ON BUDDHA AMITÂYUS
Buddha Amitâyus has eighty-four thousand signs of perfection, each sign is possessed of eighty-four minor marks of excellence, each mark has eighty-four thousand rays, each ray extends so far as to shine over the worlds of the ten quarters, whereby Buddha embraces and protects all the beings who think upon him and does not exclude (any one of them).
His rays, signs, &c., are difficult to be explained in detail. But in simple meditation let the mind’s eye dwell upon them.
If you pass through this experience, you will at the same time see all the Buddhas of the ten quarters. Since you see all the Buddhas it is called the Samâdhi of the remembrance of the Buddhas.
Those who have practiced this meditation are said to have contemplated the bodies of all the Buddhas. Since they have meditated on Buddha’s body, they will also see Buddha’s mind. It is great compassion that is called Buddha’s mind. It is by his absolute compassion that he receives all beings.
As you can see, this is a combination of visualization and remembrance of the awesomeness of a Buddha’s virtue.
I hear that this is a later development, a Mahayana practice, but I think it is very similar to what we see in the Mahanama Sutta.
 “There is the case where you recollect the Tathagata: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ At any time when a disciple of the noble ones is recollecting the Tathagata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
“Mahanama, you should develop this recollection of the Buddha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
Just tying things together for the benefit of living and nonliving,
sentient and non-sentient,
organic and inorganic