Normally, meditation is a word used for ''meditating on an object, as in a topic'', so it means what the quoted puthujjana calls ''listening or contemplation''. That's the christian and scholars sense, before secular humanists switched the word contemplation and mediation around. Descartes is the most famous meditator with his book called ''meditation''. To meditate means to considerate an idea for a long time.
THe good use of mediation for a puthujjana who wants to stop dukkha is as usual yoniso manasikara, typically, during or after contemplating, which means after getting the citta into samadhi, like the jhanas or sati-sampajanna.
Normally, contemplating is less intellectual, less discursive than meditation and the object of the contemplation is admirable, it is what matters. Contemplation is typically being absorbed by the topic (if it is ''intellectual'' like in yoniso manasikara) or by the senses (the usual meaning of contemplation), it is what today puthujjanas call ''meditation'', and with the christian it is contemplating jesus and his perfect love, sometimes the christian talks like they were in first jhana, but of course, christians struggle a lot to reach jhana, because they fail to have a good user manual and because they pollute their discourse (or interpretation like philosophers say) with their god and their cravings for true love, unconditional love, compassion and son on.
A puthujjana who wants to stop dukkha contemplate the famous ten contemplations, contemplation of anicca is 'Aniccasaññā '' meaning sanna of anicca, fighting directly sakkaya ditthi and lusts,
or the various perfections of the buddha.
Puthujjanas swaps the two words around and it is really minor point. Puthujjanas love to intellectualize anything they hear, touch and experience, so they are bound to contemplate ideas, meaning they are bound to confuse meditation with contemplation.
Also, puthujjanas love to claim that ''intellectual knowledge'' exists and that ''inferences'' are not mere fairy tales.
Phutjjanas create a hierarchy of knowledge. Puthujjanas love to claim that there are
direct knowledge through the usual 5 senses
intelectual knowledge, knowledge by inference, created by intellectuals, philosophers, daydreamers, logicians, scholars, speculators, rationalists...
THose puthujjanas claim that truth is attained by ''inferences'' which are speculations or speculative statements which are validated by ''some principle'' (or ''inference rules'') that those puthujjanas have themselves created. the most famous rule of inference is called the ''modus ponens''.
Afterwards, they build the concept of ''accuracy of a thought'', which is the fantasy that what they experience is captured by one of their statement [=''defini-tion]. according to those rationalists, this ''accuracy of a thought'' is how to validate a statement by ''nature itself'', instead of validating a statement by a chain of statements outputted by inference rules. When they claim that one of their statement is the truth, they claim that this statement describe accurately ''reality'' and if the statement was uttered before the event happened, they claim that ''the chain of inferences'' that they imagined which leads to this ''accurate statement'' describe the hidden workings of the nature, reality, cosmos, universe (phutjjanas who are scholars love to claim that reality has a veiled ''workings'' and that the senses and perceptions cannot access the truth which is the ''hidden workings'')
the religious phutjjanas claim that the memory of the scriptures is also knowledge
The rationalist Puthujjanas love to turn their speculations into ''knowledge'' because speculating and fantasizing is what they are good at and they have nothing else in their life. Rationalists love to claim that the ''senses are corruptible'' and that perception cannot lead to truth. Those philosophers quickly create the idea of relativism, of solipsism of ''subjective reality'', subjective truths, create the moronic dichotomy of ''objective-subjective'', of dualities, of relative truth, conventional truth and so on.
The claim of the buddha is precisely that sanna of admirable topics is what leads to nibanna or truth.
Truth beyond an ''accurate statement'' is nibanna, truth beyond a statement is what gets you calm once and for all. Once you reach truth, you are not agitated and you no longer seek anything. Truth is what ends. ''Intellectual knowledge'' never ends.