Re: No. 4, the revised entry on Indian Buddhist ethics:
 
Although Jay L. Garfield is mentioned (once) in the entry, there is no reference to his book nor does it appear in the bibliography. And I wish the entry would have looked at what has come to be called (socially) engaged Buddhism, which Garfield had the good sense to discuss in his Buddhist Ethics: A Philosophical Exploration (Oxford University Press, 2022). Finally, I was surprised to see no mention of the Indian emperor Aśoka (304-232 BCE) who ruled the Mauryan Empire on the Indian subcontinent from c. 270-232 BCE. As a convert to Buddhism, and in addition to his appreciation of the need for religious toleration and heterodoxy, Aśoka “laid down what are perhaps the oldest rules for conducting debates and disputations, with the opponents being ‘duly honoured in every way and on all occasions,’” indeed, Amartya Sen suggests we view these as “a kind of ancient version of the nineteenth-century ‘Robert’s Rules of Order’” (Sen: xii-xiii and 16). His edicts gave shape to an understanding of the Dharma of Buddhism, meaning for him “a moral polity of active social concern, religious tolerance, ecological awareness, the observance of common ethical precepts, and the renunciation of war [the sound of drums becomes the sound of spiritual understanding, morality, and mind training—dharma—not war]:” (Please see this link*). Otherwise, I found it a helpful entry. (Incidentally, the title in the preview is broader than the title of the entry, which does not mention Tibetan Buddhism although in correspondence Jonardon Ganeri did inform me that there is a forthcoming entry on ethics in Tibetan Buddhism).
 
 * I would now add to the list of references and further reading in the link from RLL: Bruce Rich, To Uphold the World: A Call for a New Global Ethic from Ancient India (Beacon Press, 2010).
 
The Sen reference is from his book, The Argumentative Indian: Writings on Indian History, Culture and Identity (Farrar, Straus and Giroux, 2005).