There are a number of definitions of the Dhammas (elements of existence) in the Pali Abhidhamma literature ganging from about the 5th denture C.E. to about the 15th century C.E. When these definitions are collected and critically examined, it can be shown that the Theravada conception of Dhamma is different from that of the schools of Sanskrit Buddhism. Here we can examine some of them and show the specific standpoint of the Therevadins in regard to the theory of dhamma which is a popular subject in the other Abhidhamma schools of Buddhism. There is a statement Sbhavsmanna lakkhanam dhretti dhammo. Here Dhamma is so called because it bears two common characteristics and specific characteristics. In the commentary, one way of defining Dhammas was to explain them according to the fourfold definition: 1. Lakkhana- characteristic 2. Rasa- essential property or function 3. Paccupatthnamanifestation or effect and 4. padhatthana immediate occasion or neural cause. By the term lakkhana two kinds of characteristics were meant, that is salakkhana or sabhavalakkhana (own characteristic or specific characteristic) and Samannalakkhana (common characteristic). Accordingly dhammas were defined as those which bear the two kinds of Characteristics: specific and common. The Atthasalini explains the four-fold method of definition as follows: The specific or generic attributes of these or those states are termed the characteristic (lakkhana). Essential property (rasa) means function or achievement. Recurring phenomenon (paccupatthana) means mode of manifestation, or effect. Immediate occasion (padatthana) means proximate cause. We find this method of definition in almost all Pali commentarial texts. To have an understanding of how this method was applied in the definitions of the dhammas, let us consider the following: for example- the Panna (wisdom) has four-fold definition; 1.pajanana lakkhana panna 2.mohandhakaraviddhamsanarasa 3.Asammohapaccu patthana 4.samadhitassa padhatthana. Similarly, Sila and Samadhi also have their own four definitions like Panna. For Silamoral good actions (kusala) defined by way of characteristic, etc. has faultless, happy results as its characteristic; the destruction of immoralities as its essential property; purity as its recurring manifestation; and rational attention as its proximate cause. From study the above factors, every dhamma has own characteristics. There is a statement that sabhepi rUpUrUpa dhammA ahutvA sambhonti hutvA pativenti means All mental and materials dhammas emerge into existence, without have been being and disappear without any residue Dhamma exist in the presents. In the savastivada, of Mahayana tradition- dhamma exist in the past, present, and in the future, but in the Theravada of the Abhidhamma,- dhammas means exist the reality of present, and rejected the past and in the future. Another statement was that bhavasaddhana; cintanamattam cittam, means thinking itself is consciousness. According to this method of definition, consciousness is defined as the mere fact of thinking itself without here being any attribution of agency or instrumentality to what is sought to be defined. This method of definition is absolutely valid for all real dhamas. The other two definitions (Kattusdhana and Karansdhana) mentioned are valid only provisionally. Meanwhile, the term Tinnam lakkhananam dhammato abhavena is to have an adequate understanding of the dhammas. They should be explained with words, meanings, and characteristics. Therefore, in defining dhammas, language occupies and important place. The characteristics of dhammas, namely Anicca, Dukkha and Anatta are considered separately, but they do not exist in reality. They are concept only. 546