the 3rd or 4th century. According to Alexander Wynne, "they agree almost exactly with extant Pāli manuscripts. This means that the Pāli Tipiṭaka has been transmitted with a high degree of accuracy for well over 1,500 years." There are numerous editions of the Tipiṭaka, some of the major modern editions include the Pali Text Society edition (published in Roman script), the Burmese Sixth Council edition (in Burmese script, 1954–56) and the Thai Tipiṭaka edited and published in Thai script after the council held during the reign of Rama VII (1925–35). There is also a Khmer edition, published in Phnom Penh (1931–69). The Pāli Tipitaka consists of three parts: the Vinaya Pitaka, Sutta Pitaka and Abhidhamma Pitaka. Of these, the Abhidhamma Pitaka is believed to be a later addition to the collection, its composition dating from around the 3rd century BCE onwards. The Pāli Abhidhamma was not recognized outside the Theravāda school. There are also some texts which were late additions that are included in the fifth Nikaya, the Khuddaka Nikāya ('Minor Collection'), such as the Paṭisambhidāmagga (possibly c. 3rd to 1st century BCE) and the Buddhavaṃsa (c. 1st and 2nd century BCE). The main parts of the Sutta Pitaka and some portions of the Vinaya show considerable overlap in content with the Agamas, the parallel collections used by non-Theravāda schools in India which are preserved in Chinese and partially in Sanskrit, Prakrit, and Tibetan, as well as the various non-Theravāda Vinayas. On this basis, these Early Buddhist texts (i.e. the Nikayas and parts of the Vinaya) are generally believed to be some of the oldest and most authoritative sources on the doctrines of pre-sectarian Buddhism by modern scholars. Much of the material in the earlier portions is not specifically "Theravādan", but the collection of teachings that this school's adherents preserved from the early, non-sectarian body of teachings. According to Peter Harvey, while the Theravādans may have added texts to their Tipiṭaka (such as the Abhidhamma texts and so on), they generally did not tamper with the earlier material. The historically later parts of the canon, mainly the Abhidhamma and some parts of the Vinaya, contain some distinctive elements and teachings which are unique to the Theravāda school and often differ from the Abhidharmas or Vinayas of other early Buddhist schools. For example, while the Theravāda Vinaya contains a total of 227 monastic rules for bhikkhus, the Dharmaguptaka Vinaya (used in