“So what, according to Buddhism, is wisdom?”

[Muriel]

http://www.trulybuddha.com/so-what-according-to-buddhism-is-wisdom/

The highest wisdom according to Buddha is to keep an open mind, listen to others and acknowledge the differences without judging or having any prejudices. These steps will lead to Nirvana, the happiest state of life. Yet the path to achieve this goal requires courage, patience, flexibility and intelligence.

I believe that it is difficult to keep an open mind because we all are used to certain types of environment. In one culture eating dogs might be acceptable, whereas in the US, it is highly criticized. However, now that the world is getting so globalized, world citizens are trying to raise intercultural awareness by learning from each other the cultural differences and trying practicing them. Such activities certainly require patience because you are trying something completely new. You might not like it, of course, but I think it is vital that you don’t judge because someone else likes it. You are not going to feel good when someone says, “I never can understand why Americans love hamburgers” when you, American, are eating hamburgers at the same time. Just try to be in others’ shoes and see from their perspectives!

[DharmaDefender]

I agree with you on the importance of an open mind when it comes to developing wisdom. But on that note, we also need to learn respect. Ive seen loads of articles on the recent Coachella fest where theres been an uproar over festival goers wearing feathered headdresses and bindhis. Some people argue its great people are engaging in other cultures; other people talk about disrespectful cultural misappropriation based on an ignorance of the countries histories.

http://www.huffingtonpost.com/2014/04/23/middlebrow-cultural-appropriation_n_5197848.html

So when does trying to be in others shoes and seeing things from their perspective become cultural appropriation? Its something we have to keep in mind when trying to engage in intercultural awareness as we can end up offending others. You cant fight the fact weve all got delusions and attachments to our concept of I and some people feel it more strongly than others to protect what they feel is their I.

[Tenzin K]

Wisdom in Buddhism can refer to two types of insight: conventional wisdom and ultimate wisdom:

Conventional wisdom relates to understanding the conventional world, or the world as we know it. Traditionally it refers to understanding the way in which karma functions; to understand which actions bring us happiness and which bring us suffering. Conventional wisdom covers all understanding of the world as it functions, including science, with the exception of ultimate wisdom.

Ultimate wisdom (jñana in Sanskrit) refers to a direct realisation which is non-dualistic, and contradicts the way in which we ordinarily perceive the world. The experience of ultimate truth, selflessness or or emptiness is beyond duality.
It is important to remember that emptiness here does not refer to nothingness or some kind of nihilistic view. Emptiness refers to the fact that ultimately, our day-to-day experience of reality is wrong, and is 'empty' of many qualities that we normally assign to it.

Describing this non-dual experience in words is not really possible, as language is based on duality and contrasts. Trying to explain this experience - which contradicts our normal perception - is a bit like explaining colors to someone who is born blind; difficult to say the least.

[dondrup]

Wisdom can be defined as a virtuous, intelligent mind that makes its primary mind realize its object thoroughly. A wisdom is a spiritual path that functions to release our mind from delusions or their imprints. An example of wisdom is the correct view of emptiness.

Our mind is obscured by our karma, delusions and imprints of delusions.  Our karma, delusions and their imprints cause us to perceive objects that appear to our mind as existing inherently or permanently.  But in reality our perception of objects around us had deceived and failed us.  If we had the correct view of emptiness, we will perceive the objects around us correctly i.e. these objects do not exist inherently.  When we have this wisdom, we will not develop attachment to pleasant objects around us.  We will not be averse to unpleasant objects around us.  And we will not be indifferent to neutral objects.  Our mind remains in the state of equanimity. 

There are many types of wisdoms that we can develop through the practice of Ganden Lhagyama as follows:
1) Great Wisdom - ability to know what are the objects to be abandonded and what are the objects to be attained for both ourself and others
2) Clear Wisdom - ability to understand the subtle characteristics of phenomena
3) Quick Wisdom - ability to respond to our own and others questions.  Always knowing what to do in all situations external and internal
4) Profound Wisdom - Wisdom realizing emptiness
5) Wisdom of expounding Dharma - ability to present the Dharma in ways that living beings can accept and understand.  Ability to let the guru work through you to teach the Dharma
6) Wisdom of spiritual debate - ability to skilfully overcome wrong views through spiritual debate.  Ability to let the guru work through you to overcome other’s wrong views
7) Wisdom of composing Dharma books - writing flawlessly reveals the path to enlightenment and inspires others to follow it.  Ability to let the guru write through you

[Midakpa]

Wisdom is a virtuous mind that functions mainly to dispel doubt and confusion by understanding its object thoroughly. According to the "Plea for Altruism Sutra", mentioned in Pabongka Rinpoche's "Liberation in the Palm of Your Hand", there are two types of wisdom: mundane wisdom and supramundane wisdom. These two are part of the twenty benefits of teaching the Dharma. Mundane wisdom is acquired during the paths of accumulation and preparation; supramundane wisdom means the wisdom acquired during the paths of seeing and meditation.

When asked by his disciples, Ku, Ngok and Dromtoenpa, on what is the highest teaching of the path, Atisha mentioned, among other qualities, that "the highest wisdom is not to grasp anything as it appears". Atisha said that the whole path is included in the six paramitas. When the mind is freed from the habit of seeing everything through the prism of three aspects (ordinary appearances), one will attain the ever-flowing transcendental wisdom.

[Big Uncle]

I love Dondrub's definition as it is according to the traditional explanation of wisdom. There are many types of wisdom that one can receive from the various forms of Manjushri. However, I do have my own take of what wisdom is. I think Wisdom is when we put into practice the lamrim, lojong, 3 principle aspects of the path and the experience derived from doing so is Wisdom. Hence, the teachings that is derived from practice is far more engaging that the teachings that's derived from the text purely.

[yontenjamyang]

Wisdom in Buddhism can refer to two types of insight: conventional wisdom and ultimate wisdom:

Conventional wisdom relates to understanding the conventional world, or the world as we know it. Traditionally it refers to understanding the way in which karma functions; to understand which actions bring us happiness and which bring us suffering. Conventional wisdom covers all understanding of the world as it functions, including science, with the exception of ultimate wisdom.

Ultimate wisdom (jñana in Sanskrit) refers to a direct realisation which is non-dualistic, and contradicts the way in which we ordinarily perceive the world. The experience of ultimate truth, selflessness or or emptiness is beyond duality.
It is important to remember that emptiness here does not refer to nothingness or some kind of nihilistic view. Emptiness refers to the fact that ultimately, our day-to-day experience of reality is wrong, and is 'empty' of many qualities that we normally assign to it.

Describing this non-dual experience in words is not really possible, as language is based on duality and contrasts. Trying to explain this experience - which contradicts our normal perception - is a bit like explaining colors to someone who is born blind; difficult to say the least.

I agree with Tenzin K on the definition of Wisdom. This definition is well known. However, in the Lamrim, Ultimate Boddhicitta is defined as Wisdom. Boddhicitta is divided into relative and ultimate. Relative or conventional boddhicitta is the practices resulting from the wish the attain buddhahood for the sake of all sentient beings. This involve mainly on the practice of accumulating merits and wisdom (via, study, contemplating and practice) and purification practices. Until an aspiring Boddhisattva attained the ground of seeing on the path of seeing ie directly perceiving emptiness, all practices are of the relative boddhicitta kind. On the ground of seeing, the person becomes attained because of the direct perception of emptiness and attains Ultimate Boddhicitta ie Wisdom. Still the Boddhisattva needs to further progress from this first ground to the tenth ground ie Buddhahood through the practices on the path of meditations and no-more-learning due to very subtle obscurations that need to be completely purified.

[bonfire]

"Reality is merely an illusion, albeit a very persistent one."

Albert Einstein

[RedLantern]

Conventional wisdom relates to understanding the conventional world,or the world as we know it. Traditionally it brings us sufferings. Conventional wisdom covers all understanding of the world as it function,including science,with the exception of ultimate wisdom.
Ultimate wisdom refers to a direct realization which is a non-dualistic, and contradicts the way which ordinarily perceive the world.The experience of ultimate truth,selflessness or emptiness is beyond duality.
It is important to remember that emptiness here does not refer to nothingness or some kind if nihilistic view, emptiness refers to the fact that ultimately.our day to day experience greatly is wrong and is "empty"of many qualities that normally assign to it.
Describing this non-dual experience in words is not possible,as language is based on duality and contrast.Trying to explain this experience which contradicts our normal perceptions-is a bit like explaining colors to someone who is born blind;or different to say the least

[yontenjamyang]

"Reality is merely an illusion, albeit a very persistent one."

Albert Einstein

Bonfire. Lovely quote from Albert Einstein. The Prasangika view is that things does conventionally exist but in dependent of causes and conditions. Things exist because of a multitude of causes. For example a wooden chair exist in dependent on the carpenter, the person who transported it, the sawmill, the lumber jack, the forest, the earth, the big bang, the nails from the nails factory, the metal from the mines...etc etc. Also, it depends on the viewer and the parts of the chair. So for the moment we view the chair, sit on it, the chair exist and so does we. We call this mundane existence. But it is impermanent and is transient. If we treat every thing as illusory then we have risk going into the view of nihilism. Just my thought.

[MoMo]

 I had not study the Lamrim and other texts much on “emptiness” and “enlightenment”. It such an abstract concept to me, but I remember reading something Arjahn Chah said about “enlightenment” or realized “emptiness” ;
“ Enlightenment isn’t hard to understand. Just take a banana and put it into your mouth, then you will know what it taste like. You have to practice to experience realization and you have to persevere…. “
The word “jñana” really do means meditative absorption that can only be experiences through Vipasana meditation.
I guess it was beyond our conceptual mind could grasp and it’s and experience that is beyond words. Other than that they are just words!