Pariyatti (intellectual understanding)

Meditation
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Is there some method to discern wheter we actually develop pariyatti (instead of some delusion or something)? Like what if I make an contemplation and purely logically I see that something (that I have concluded) “technically” have sense, but I also feel that I didn’t develop much of confidence in regard to it (as in if for example the conclusions of mine seems to have logically are consistent, but they seems pretty abstract to my experience)? Or what if I try to develop that understanding, but I’m also driven by craving towards understanding certain abstract ideas (like for example if I would like to fully realize anatta with only a shallow understanding of anatta (like very abstract one without understanding it deeply), but I would like to believe that I have enough of right-view to properly understand it in full) which in fact I don’t understand? What can be done to prevent that? And how to know that my insight isn’t corrupted by wrong-view that I’m unaware of?

Also I have a question regarding such a contemplations. Can I contemplate such a things in parrarelly to the protective meditations mentioned above (and without a teacher)?

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Your post is very useful and has the sort of question we should all be asking.
I take a tangent as background.

In the Sangiti sutta (Digha Nikaya 33) there is a line among a list of important teachings:

Dhātukusalatā ca manasikārakusalatā ca.
“Skill in elements and skill in wise attention.

And the Commentary details:
Commentary DN

Samāpattivuṭṭhānakusalatāti ‘‘yā tāhi samāpattīhi vuṭṭhānakusalatā paññā pajānanā’’ti (dha. sa. 1339) evaṃ vuttā yathāparicchinnasamayavaseneva samāpattito vuṭṭhānasamatthā ‘‘ettakaṃ gate sūriye uṭṭhahissāmī’’ti vuṭṭhānakālaparicchedakā paññā.

Skill in elements (dhātukusalatā) means “the eighteen elements: the eye-element… the mind-consciousness element. The skill, wisdom, or understanding of those elements” – thus is described the wisdom of hearing, memorizing, comprehending, and penetrating, which discerns the nature of the eighteen elements.

652

Dhātukusalatāti ‘‘aṭṭhārasa dhātuyo cakkhudhātu…pe… manoviññāṇadhātu.

Skill in elements means: “The eighteen elements are the eye element… and so on… the mind-consciousness element.”

Yā tāsaṃ dhātūnaṃ kusalatā paññā pajānanā’’ti (dha. sa. 1340) evaṃ vuttā aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedakā savanadhāraṇasammasanapaṭivedhapaññā.

Skill in attention (manasikārakusalatā) means “the skill, wisdom, or understanding of attending to those elements” – thus is described the wisdom of comprehending, penetrating, and reviewing those very elements.

Manasikārakusalatāti ‘‘yā tāsaṃ dhātūnaṃ manasikārakusalatā paññā pajānanā’’ti (dha. sa. 1341) evaṃ vuttā tāsaṃyeva dhātūnaṃ sammasanapaṭivedhapaccavekkhaṇapaññā.

Skill in sense-bases (āyatanakusalatā) means “the twelve sense-bases: the eye-base… the mind-base. The skill, wisdom, or understanding of those sense-bases” – thus is described the wisdom of grasping and attending to the twelve sense-bases.

Āyatanakusalatāti ‘‘dvādasāyatanāni cakkhāyatanaṃ…pe… dhammāyatanaṃ.

Skill in bases means: “The twelve bases are the eye base… and so on… the mind-object base.”

Yā tesaṃ āyatanānaṃ āyatanakusalatā paññā pajānanā’’ti (dha. sa. 1342) evaṃ vuttā dvādasannaṃ āyatanānaṃ uggahamanasikārapajānanā paññā.

Moreover, skill in elements, skill in attention, and skill in sense-bases all pertain to grasping, attention, hearing, comprehension, penetration, and review.

Taking this line " the wisdom of hearing, memorizing, comprehending, and penetrating, which discerns the nature of the eighteen elements.".
Pariyatti is at the level of hearing and memorising and the beginning of comprehending is the start of patipatti. However, even the hearing and memorising has to be with kusala citta associated with a level of right view - or it is no use.

Of course we have no such power to decide “now I will study Dhamma with only wise attention”. Elements (dhatus) arise solely due to conditions and whether wrong view or right view arises is due not only to what is heard but also to past conditions. Still if one hears much correct Dhamma and discusses it with the right people then gradually right view is conditioned to arise.

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Although understanding at the level of pariyatti is the main condition for patipatti to arise it does not mean that moments of patipatti cannot occur before a very high level of pariyatti.

An example: if doubt about some aspect of the Dhamma arises or our ability, then it can be understood as mere thinking, or doubt, there and then. Then the doubt is an object that shows the nature of anatta - mere elements performing their function. A virtuous circle where the pariyatti supports the patipatti and the patipatti confirms and supports deeper levels of pariyatti.

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The fact that you have modesty and honest appraisal shows an admirable level of sacca - the parami of truth. Without this parami we could wake up tomorrow and decide that some experience ‘proves’ we are now a sotapanna - and then we are not going to listen to anyone as we already ‘know’.
So we don’t expect or look for special experiences but gradually we confirm that what is recorded in the texts aligns absolutely with the elements appearing in daily life. Another parami, patience, also grows and saddha, confidence.

There is the term DIṬṬHI-NIJJHĀNAKKHANTI which I will explain later today.

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From the Cariyapitaka Atthakathaa, A Treatise on the Paaramiis (this is in Bh. Bodhi’s Brahmajaala Sutta and its Commentaries, p. 271), regarding the perfection of patience:

The footnote by Bodhi:

“Dhammanijjhanakkhanti. The word khanti, ordinarily used to mean patience in the sense of forbearance of the wrongs of others and the endurance of hardships, is sometimes also used to signify the intellectual acceptance of doctrines which are not yet completely clear to understanding. Patience thus becomes a virtue not only of the will but of the intellect as well. It is a ‘suspension of disbelief’ born of trust, a willingness to acquiesce in propositions baffling or even scandalous to the rational understanding in the confidence that the growth of wisdom will transform this acquiescence into clear and certain knowledge. The compound dhammanijjhaanakhanti seems to indicate an intermediate stage in the process of transformation, where the understanding can accept by way of reflection the article initially assented to in faith, without fully
grasping it by immediate insight.

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You should know the Dhamma concepts by direct experience, not logic. Lots of things are logical. It should align with what you experience in your actual practice (ie meditation). Thought experiments and conjecture only get you like 10% of the way there.

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the protective meditations:

Buddhānussati, mettā ca, asubhaṁ, maraṇassati -

Recollection of the Buddha, friendliness, unattractiveness, and mindfulness of death -

iti imā caturārakkhā bhikkhu bhāveyya sīlavā.
these are the four protective meditations that a virtuous monk should develop.

Yes, provided there is understanding these are all daily life meditations that can be contemplated along with vipassana.

Personally I don’t make rules about what I would contemplate on any one day. I wrote this in A Path without Ownership:

Anyone who has confidence in the Dhamma can also benefit. And it doesn’t need to be methodical ( which can morph into ‘tedious’ ). When we are considering aspects of the Dhamma that can be also Dhammānussati (Dhammanusati) as there is appreciation of the Dhamma.
Today I was listening to a translation of a sutta about dependent origination (Paṭiccasamuppāda) with the Commentary while watching my children swimming. At different times I was in admiration of the Dhamma, of the Buddha who discovered it, and the Sangha who preserved it. We should be aware though that simply bringing to mind one of the recollections (Buddha, Dhamma, Sangha, our virtue, our generosity, and virtues of the Deva) is no guarantee of kusala citta.