If it is useful at all for comparative analysis, this is a translation by Paul Harrison of EA 3.1 (not sure what the title of the individual text is though):
Thus have I heard. At one time the Buddha resided at the ārāma of Anāthapiṇḍada in the Jetavana at Śrāvastī. At that time the Lord addressed the bhikṣus: ‘You should practice one dharma, you should propagate one dharma, and when you have practiced one dharma you shall have renown, achieve the great fruit, attain all good, acquire the taste of nectar [amṛta], and reach the station of the unconditioned; then you shall achieve magic power, eliminate distractions of thought, attain the fruit of the śramaṇa, and arrive at Nirvāṇa. What is the one dharma? Namely, buddhānusmṛti.’
The Buddha addressed the bhikṣus: ‘How does one practice buddhānusmṛti, so that one then has renown, achieves the great fruit, […] and arrives at Nirvāṇa?’
[The bhikṣus entreat the Buddha to explain how.]
The Lord said: ‘A bhikṣu correct in body and correct in mind sits crosslegged and focuses his thought in front of him. Without entertaining any other thought he earnestly calls to mind [anusmṛ-] the Buddha. He contemplates the image of the Tathāgata without taking his eyes off it. Not taking his eyes off it he then calls to mind the qualities of the Tathāgata – the Tathāgata’s body made of vajra, endowed with the ten Powers [bala], and by virtue of the four Assurances [vaiśāradya] intrepid in assemblies; the Tathāgata’s countenance, upright and peerless, so that one never tires of beholding it; his perfection of the moral qualities [śīla] resembling vajra in indestructibility, like vaiḍūrya in flawless purity; the Tathāgata’s samādhis never diminishing, calm, ever tranquil, without any extraneous thought, having stilled arrogance, brutality, and the emotions, having eliminated thoughts of desire, of anger, of delusion, apprehension, and all meshes of the net; the Tathāgata’s body of wisdom [prajñā], its knowledge unlimited and unobstructed; the Tathāgata’s body perfected in liberation [vimukti], done with all destinies and no longer subject to rebirth with such words as: “I must again plunge into Saṃsāra!”; the Tathāgata’s body, a city of the knowledge and vision of liberation [vimukti-jñāna-darśana], knowing the faculties of others and whether or not they shall be liberated, whether, dying here, being reborn there, they shall go on revolving in Saṃsāra until Saṃsāra ends, knowing them all, those who possess liberation and those who do not.’
‘This is the practice of buddhānusmṛti, by which one has renown, achieves the great fruit, […] and arrives at Nirvāṇa. Therefore, bhikṣus, you should always meditate on, and never depart from, buddhānusmṛti; then you shall acquire these goodly qualities. Thus, bhikṣus, should you undertake this training.’
At that time the bhikṣus, hearing what the Buddha had expounded, accepted it with rejoicing.
I don’t think there is a Pali parallel here, and I think (someone may correct me if I’m wrong), the orthodox exegesis of buddhanusmrti in Theravada is that it cannot result in jhana. I believe the Visuddhimagga asserts this practice only can result in upacara samadhi, but I’m not sure on this as it isn’t something I study myself.
