1.  Now, ten recollections were listed next after the ten kinds of foulness
(III.105). As to these:
Mindfulness (sati) itself is recollection (anussati) because it arises again and
again; or alternatively, the mindfulness (sati) that is proper (anurūpa) for a
clansman gone forth out of faith, since it occurs only in those instances where it
should occur, is “recollection” (anussati).
The recollection arisen inspired by the Enlightened One is the recollection of
the Buddha. This is a term for mindfulness with the Enlightened One’s special
qualities as its object.
The recollection arisen inspired by the Law is the recollection of the Dhamma.1
This is a term for mindfulness with the special qualities of the Law’s being well
proclaimed, etc., as its object.
The word dhamma—perhaps the most important and frequently used of Pali
words—has no single equivalent in English because no English word has both a
generalization so wide and loose as the word dhamma in its widest sense (which
includes “everything” that can be known or thought of in any way) and at the same
time an ability to be, as it were, focused in a set of well-defined specific uses. Roughly
dhamma = what-can-be-remembered or what-can-be-borne-in-mind (dhāretabba) as
kamma = what-can-be-done (kātabba). The following two principal (and overlapping)
senses are involved here: (i) the Law as taught, and (ii) objects of consciousness. (i) In
the first case the word has either been left untranslated as “Dhamma” or “dhamma”
or it has been tendered as “Law” or “law.” This ranges from the loose sense of the
“Good Law,” “cosmic law,” and “teaching” to such specific technical senses as the
“discrimination of law,” “causality,” “being subject to or having the nature of.” (ii) In
the second case the word in its looser sense of “something known or thought of” has
either been left untranslated as “dhamma” or rendered by “state” (more rarely by
“thing” or “phenomenon”), while in its technical sense as one of the twelve bases or
eighteen elements “mental object” and “mental datum” have been used. The sometimes
indiscriminate use of “dhamma,” “state” and “law” in both the looser senses is
deliberate. The English words have been reserved as far as possible for rendering
dhamma (except that “state” has sometimes been used to render bhāva, etc., in the
sense of “-ness”). Other subsidiary meanings of a non-technical nature have
occasionally been otherwise rendered according to context.