自鳩摩羅什編譯《坐禪三昧經》以來，五世紀漢地翻譯或編輯的一系列禪經，包括《思惟略要法》、《五門禪經要用法》、《禪秘要法經》等，皆採取了特殊的五門禪的組織方式，即將有部傳統的五種入門禪法中的界差別觀替換為念佛。對於這一禪法組織方式上的變化，不能簡單地解釋為大乘的修行，而是需要進一步考察這一念佛禪的來源。本文通過比較中亞出土梵語禪經與漢地禪經中念佛部分在結構（色身／生身觀、法身觀）和細節上的諸多相似之處，指出漢地禪經五門禪中的念佛，應當是基於與此梵語禪經密切相關之文本或修行實踐而成立的。若從梵語禪經的整體結構上來看，是基於傳統的有部五門禪法（將界分別擴充為陰、處、界三種，慈心觀擴充為四無量，後面又增加念佛，並繼而擴充為五念）；若從其用語上，也與有部的阿毗達摩關係密切。因而，在漢地由鳩摩羅什所確立的五門禪中的念佛，具有印度或中亞有部禪修傳統的背景。值得注意的是，除《坐禪三昧經》外，漢地禪經的念佛段落中，均有與梵語禪經十分相似的觀想方法，這涉及到文本中提及在觀想過程中的各種「相」（梵語禪經中對應nimitta 或adhipatirupa）。然而，漢地禪經觀與梵語禪經中的法身有重要的差別：漢地禪經中的觀法身主要為憶念佛的功德成就，法身并沒有形象，只能「因生身觀内法身」，並用瓶中寶珠的比喻來說明二者的關係；而梵語禪經中的觀法身部分則將佛的功德也進一步形象化了，將十力、四無所畏、三不共念處和大悲以特殊的相表示，以配合觀想禪修的實踐。

Since Kumarajiva edited the Sutra on the Concentration of Sitting Meditation, a series of meditation sutras had been translated or edited during the 5th Century C.E. in China, including the Concise Essentials, the Five Gates of Chan Essentials, the Chan Essentials etc., and they all follow a unique way to arrange the five-doors meditation. In other words, the dhatuprabheda (analysis of the elements) in the traditional Sarvastivada five-doors meditation is substituted by the buddhanusmṛti (recollection of Buddha). This shift can not be simply attributed to Mahayana practice, rather we shall investigate the origin of the buddhanusmrti that works as a method of meditation. After comparing the chapter of buddhanusmrti in Sanskrit meditation manual discovered in Central Asia with the relevant passages in Chinese meditation sutras, we may find certain similarities in their general structures (seeing physical body: rupakaya / janmakaya and seeing dharma body: dharmakaya) and details. Thus, this paper argues that the buddhanusmrti in Chinese five-doors meditation is based on the text or the practice correlated to the Sanskrit meditation manual. Furthermore, the Sanskrit meditation manual is structurally expanded from the traditional Sarvastivada five-doors meditation; in the aspect of the terminologies, it is also close related to the Sarvastivada Abhidharma. Therefore, the buddhanusmrti in the Chinese fivedoors meditation might originate from the Sarvastivada meditation tradition in India or Central Asia. Excepting the Sutra on the Concentration of Sitting Meditation, the visualization methods in the buddhanusmrti passages in Chinese meditation sutras are quite similar to the Sanskrit meditation manual, which refer to the ＂marks＂ (Skt. nimitta or adhipatirupa) in the process of visualization. However, there is a remarkable difference in respect to seeing ＂dharma body＂ between the Chinese meditation sutras and the Sanskrit meditation manual. Seeing the ＂dharma body＂ in Chinese texts is mainly associated with recollecting the qualities of the Buddha. The ＂dharma body＂ is formless and can be only perceived through visualizing the ＂physical body＂. The metaphor of ＂jewel inside the bottle＂ is used to illustrate this relationship between the two bodies. On the contrary, in the Sanskrit text, the qualities of the Buddha are symbolized, so that they can meet the needs of the visualization practice.