user11674: What does this fetter really refer to? Is it clinging to rites & rituals and thinking that these practises by their own can lead to liberation OR does it refer to clinging to precepts?
If it is the former, then most "rational" inclined people should have little to none of this fetter, no?
If it's the latter, then it's NOT about blindly believing a precept, but questioning it and seeing for oneself that it's helpful.
However, it appears to me that many rules in the vinyana are there to avoid social faux pax and unnecessary conflicts. If we take the not-eating-after-noon precept, we will see that the Buddha has reason for devising such precept; but do those reasons still hold true nowadays? I doubt it. 
So if most monks just follow rules and precepts because the Buddha said so (or they are deemed to be effective), then this is called Silabbata Parāmāsa?

user14789: The suttanipata is full of this stuff about how holy work is not right liberation..
Ex:


On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him): conceit and doubt and whatever he
  has got of virtue and (holy) works. He is released also from the four
  hells, and he is incapable of committing the six [39] deadly sins.
  This excellent jewel (is found) in the Assembly, by this truth may
  there be salvation. (230)

[154] 8. They do not form (any view), they do not prefer (anything),
  the Dhammas are not chosen by them, a Brāhmaṇa is not dependent upon
  virtue and (holy) works; having gone to the other shore, such a one
  does not return. (803)

THe problem with virtue and holy work is that puthujjanas take them as an end and claim that they are pure because they are good at doing holy work, pure because they see something, pure because they think this or that thought, pure by philosophizing (what is called knowing in Snp), instead of understanding which kills clinging.
http://obo.genaud.net/dhamma-vinaya/ati/kd/snp/snp.4-04.than.ati.htm
When puthujjanas make purity relies on philsophy, that gives disputes as explained here
http://obo.genaud.net/dhamma-vinaya/sbe/kd/snp/kd.snp.faus.sbe.htm#IV.12
http://obo.genaud.net/dhamma-vinaya/sbe/kd/snp/kd.snp.faus.sbe.htm#IV.13
But for the buddha, being pure means being an asekha, not some puthujjana who is good at sila from the perspective of right view, let alone a puthujjana who is good at sila form the perspective of some wrong view [because the meritorious actions, like dana, samadhi, can be sen either from right view or from wrong views]
Purity is not about what is seen, or thought, it is about  the usual lack of clinging, craving, desire, thirst

Magandiya:
Sage, you speak without grasping at any preconceived judgments. This
  'inner peace': what does it mean?
      How is it, by an enlightened person,
      proclaimed?
The Buddha:
He doesn't speak of purity in connection with     view,
                  learning,
                  knowledge,
                  precept or practice. Nor is it found by a person through lack of view,
          of learning,
          of knowledge,
          of precept or practice.[1] Letting these go, without grasping,
      at peace,
      independent, one wouldn't long for becoming.
Magandiya:
If he doesn't speak of purity in connection with     view,
                  learning,
                  knowledge,
                  precept or practice. and it isn't found by a person through lack of view,
          of learning,
          of knowledge,
          of precept or practice, it seems to me that this teaching's
      confused, for some assume a purity
      in terms of
      -- by means of --
          a view.
The Buddha:
Asking questions dependent on view, you're confused by what you have
  grasped. And so you don't glimpse
      even the slightest
      notion [of what I am saying]. That's why you think
      it's confused.
Whoever construes
      'equal,'
      'superior,' or
      'inferior,' by that he'd dispute; whereas to one unaffected by these three,
      'equal,'
      'superior,' do not occur.

or even

[200]3. 'All these Samaṇas and Brāhmaṇas,' — so said the venerable
  Nanda, — 'say that purity comes from (philosophical) views, and from
  tradition, and from virtue and (holy) works, and in many (other) ways.
  Did they, in the way in which they lived in the world, cross over
  birth and old age, O venerable man? I ask thee, O Bhagavat, tell me
  this.' (1078)

'All these Samaṇas and Brāhmaṇas, O Nanda,' — so said Bhagavat, — 'say that purity comes from (philosophical) views, and from tradition,
  and from virtue and (holy) works, and in many (other) ways; still they
  did not, in the way in which they lived in the world, cross over birth
  and old age, so I say.' (1079)
'All these Samaṇas and Brāhmaṇas,' — so said the venerable Nanda, — 'say that purity comes from (philosophical) views, and from tradition,
  and from virtue and (holy) works, and in many (other) ways; if thou, O
  Muni, sayest that such have not crossed the stream, who then in the
  world of gods and men crossed over birth and old age, O venerable man?
  I ask thee, O Bhagavat, tell me this.' (1080)
'I do not say that all Samaṇas and Brāhmaṇas, O Nanda,' — so said Bhagavat, — 'are shrouded by birth and old age; those who, after
  leaving in this world what has been seen or heard or thought, and all
  virtue and (holy) works, after leaving everything of various kinds,
  after penetrating desire, are free from passion, such indeed I call
  men that have crossed the stream.'[227] (1081)


But there are indeed duties for the bikkus

"I ask the kinsman of the Sun, the great seer, about seclusion and the
  state of peace. Seeing in what way is a monk unbound, clinging to
  nothing in the world?"
"He should put an entire stop to the root of
  complication-classifications:
      'I am the thinker.'[1] He should train, always mindful, to subdue any craving inside him. Whatever truth he may know,
      within or without, he shouldn't get entrenched in connection with it,
      for that isn't called
      Unbinding by the good. He shouldn't, because of it, think himself
      better,
              lower, or
          equal. Touched by contact in various ways, he shouldn't keep conjuring self. Stilled right within, a monk shouldn't seek peace from
  another
              from anything else. For one stilled right within, there's nothing embraced,
      so how rejected?
      Nothing that's self,
          so from whence would there be
          against-self?[2]
As in the middle of the sea
      it is still, with no waves upwelling, so the monk -- unperturbed, still -- should not swell himself
          anywhere."
"He whose eyes are open has described the Dhamma he's witnessed,
  subduing danger. Now tell us, sir, the practice: the code of
  discipline and concentration."
"One shouldn't be careless with his eyes, should close his ears to
  village-talk, shouldn't hunger for flavors, or view anything in the
  world
      as mine. When touched by contact he shouldn't lament, shouldn't covet anywhere any
      states of becoming, or tremble at terrors. When gaining food and drink,
          staples and cloth,
      he should not make a hoard. Nor should he be upset when receiving no gains. Absorbed, not     foot-loose, he should refrain    from
  restlessness, shouldn't be        heedless, should live         in a
  noise-less abode. Not making much of sleep, ardent, given to
  wakefulness, he should abandon sloth, deception,
      laughter, sports,
      fornication, and all that goes with it; should not practice charms,
      interpret physical marks, dreams,
      the stars, animal cries; should not be devoted to
      practicing medicine or inducing fertility.
A monk shouldn't tremble at blame or grow haughty with praise; should
  thrust aside selfishness, greed, divisive speech, anger; shouldn't buy
  or sell or revile anyone anywhere; shouldn't linger in villages, or
  flatter people in hopes of gains.
A monk shouldn't boast or speak with ulterior motive, shouldn't train
  in insolence or speak quarrelsome words; shouldn't engage in deception
  or knowingly cheat; shouldn't despise others for their
      life,
      discernment,
      precepts,
      or practices. Provoked with many words from contemplatives or ordinary people, he shouldn't respond harshly, for those who retaliate
      aren't calm.
Knowing this teaching, a monk inquiring should always train in it
  mindfully. Knowing Unbinding as peace, he shouldn't be heedless of
  Gotama's message -- for he, the Conqueror unconquered, witnessed the
  Dhamma,
      not by hearsay,
      but directly, himself. So, heedful, you should always train in line with that Blessed One's message,"
                the Blessed One said.


http://obo.genaud.net/dhamma-vinaya/ati/kd/snp/snp.4-14.than.ati.htm

11674: <p>What does this fetter really refer to? Is it clinging to rites &amp; rituals and thinking that these practises by their own can lead to liberation OR does it refer to clinging to precepts?</p>

<p>If it is the former, then most "rational" inclined people should have little to none of this fetter, no?</p>

<p>If it's the latter, then it's NOT about blindly believing a precept, but questioning it and seeing for oneself that it's helpful.</p>

<p>However, it appears to me that many rules in the vinyana are there to avoid social faux pax and unnecessary conflicts. If we take the not-eating-after-noon precept, we will see that the Buddha has reason for devising such precept; but do those reasons still hold true nowadays? I doubt it. </p>

<p>So if most monks just follow rules and precepts because the Buddha said so (or they are deemed to be effective), then this is called Silabbata Parāmāsa?</p>
 14789: <p>The suttanipata is full of this stuff about how holy work is not right liberation..
Ex:</p>

<blockquote>
  <ol start="10">
  <li>On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him): conceit and doubt and whatever he
  has got of virtue and (holy) works. He is released also from the four
  hells, and he is incapable of committing the six [39] deadly sins.
  This excellent jewel (is found) in the Assembly, by this truth may
  there be salvation. (230)</li>
  </ol>
  
  <p>[154] 8. They do not form (any view), they do not prefer (anything),
  the Dhammas are not chosen by them, a Brāhmaṇa is not dependent upon
  virtue and (holy) works; having gone to the other shore, such a one
  does not return. (803)</p>
</blockquote>

<p>THe problem with virtue and holy work is that puthujjanas take them as an end and claim that they are pure because they are good at doing holy work, pure because they see something, pure because they think this or that thought, pure by philosophizing (what is called knowing in Snp), instead of understanding which kills clinging.
<a href="http://obo.genaud.net/dhamma-vinaya/ati/kd/snp/snp.4-04.than.ati.htm" rel="nofollow noreferrer">http://obo.genaud.net/dhamma-vinaya/ati/kd/snp/snp.4-04.than.ati.htm</a>
When puthujjanas make purity relies on philsophy, that gives disputes as explained here</p>

<p><a href="http://obo.genaud.net/dhamma-vinaya/sbe/kd/snp/kd.snp.faus.sbe.htm#IV.12" rel="nofollow noreferrer">http://obo.genaud.net/dhamma-vinaya/sbe/kd/snp/kd.snp.faus.sbe.htm#IV.12</a></p>

<p><a href="http://obo.genaud.net/dhamma-vinaya/sbe/kd/snp/kd.snp.faus.sbe.htm#IV.13" rel="nofollow noreferrer">http://obo.genaud.net/dhamma-vinaya/sbe/kd/snp/kd.snp.faus.sbe.htm#IV.13</a></p>

<p>But for the buddha, being pure means being an asekha, not some puthujjana who is good at sila from the perspective of right view, let alone a puthujjana who is good at sila form the perspective of some wrong view [because the meritorious actions, like dana, samadhi, can be sen either from right view or from wrong views]</p>

<p>Purity is not about what is seen, or thought, it is about  the usual lack of clinging, craving, desire, thirst</p>

<blockquote>
  <p>Magandiya:</p>
  
  <p>Sage, you speak without grasping at any preconceived judgments. This
  'inner peace': what does it mean?
      How is it, by an enlightened person,
      proclaimed?</p>
  
  <p>The Buddha:</p>
  
  <p>He doesn't speak of purity in connection with     view,
                  learning,
                  knowledge,
                  precept or practice. Nor is it found by a person through lack of view,
          of learning,
          of knowledge,
          of precept or practice.[1] Letting these go, without grasping,
      at peace,
      independent, one wouldn't long for becoming.</p>
  
  <p>Magandiya:</p>
  
  <p>If he doesn't speak of purity in connection with     view,
                  learning,
                  knowledge,
                  precept or practice. and it isn't found by a person through lack of view,
          of learning,
          of knowledge,
          of precept or practice, it seems to me that this teaching's
      confused, for some assume a purity
      in terms of
      -- by means of --
          a view.</p>
  
  <p>The Buddha:</p>
  
  <p>Asking questions dependent on view, you're confused by what you have
  grasped. And so you don't glimpse
      even the slightest
      notion [of what I am saying]. That's why you think
      it's confused.</p>
  
  <p>Whoever construes
      'equal,'
      'superior,' or
      'inferior,' by that he'd dispute; whereas to one unaffected by these three,
      'equal,'
      'superior,' do not occur.</p>
</blockquote>

<p>or even</p>

<blockquote>
  <p>[200]3. 'All these Samaṇas and Brāhmaṇas,' — so said the venerable
  Nanda, — 'say that purity comes from (philosophical) views, and from
  tradition, and from virtue and (holy) works, and in many (other) ways.
  Did they, in the way in which they lived in the world, cross over
  birth and old age, O venerable man? I ask thee, O Bhagavat, tell me
  this.' (1078)</p>
  
  <ol start="4">
  <li><p>'All these Samaṇas and Brāhmaṇas, O Nanda,' — so said Bhagavat, — 'say that purity comes from (philosophical) views, and from tradition,
  and from virtue and (holy) works, and in many (other) ways; still they
  did not, in the way in which they lived in the world, cross over birth
  and old age, so I say.' (1079)</p></li>
  <li><p>'All these Samaṇas and Brāhmaṇas,' — so said the venerable Nanda, — 'say that purity comes from (philosophical) views, and from tradition,
  and from virtue and (holy) works, and in many (other) ways; if thou, O
  Muni, sayest that such have not crossed the stream, who then in the
  world of gods and men crossed over birth and old age, O venerable man?
  I ask thee, O Bhagavat, tell me this.' (1080)</p></li>
  <li><p>'I do not say that all Samaṇas and Brāhmaṇas, O Nanda,' — so said Bhagavat, — 'are shrouded by birth and old age; those who, after
  leaving in this world what has been seen or heard or thought, and all
  virtue and (holy) works, after leaving everything of various kinds,
  after penetrating desire, are free from passion, such indeed I call
  men that have crossed the stream.'[227] (1081)</p></li>
  </ol>
</blockquote>

<p>But there are indeed duties for the bikkus</p>

<blockquote>
  <p>"I ask the kinsman of the Sun, the great seer, about seclusion and the
  state of peace. Seeing in what way is a monk unbound, clinging to
  nothing in the world?"</p>
  
  <p>"He should put an entire stop to the root of
  complication-classifications:
      'I am the thinker.'[1] He should train, always mindful, to subdue any craving inside him. Whatever truth he may know,
      within or without, he shouldn't get entrenched in connection with it,
      for that isn't called
      Unbinding by the good. He shouldn't, because of it, think himself
      better,
              lower, or
          equal. Touched by contact in various ways, he shouldn't keep conjuring self. Stilled right within, a monk shouldn't seek peace from
  another
              from anything else. For one stilled right within, there's nothing embraced,
      so how rejected?
      Nothing that's self,
          so from whence would there be
          against-self?[2]</p>
  
  <p>As in the middle of the sea
      it is still, with no waves upwelling, so the monk -- unperturbed, still -- should not swell himself
          anywhere."</p>
  
  <p>"He whose eyes are open has described the Dhamma he's witnessed,
  subduing danger. Now tell us, sir, the practice: the code of
  discipline and concentration."</p>
  
  <p>"One shouldn't be careless with his eyes, should close his ears to
  village-talk, shouldn't hunger for flavors, or view anything in the
  world
      as mine. When touched by contact he shouldn't lament, shouldn't covet anywhere any
      states of becoming, or tremble at terrors. When gaining food and drink,
          staples and cloth,
      he should not make a hoard. Nor should he be upset when receiving no gains. Absorbed, not     foot-loose, he should refrain    from
  restlessness, shouldn't be        heedless, should live         in a
  noise-less abode. Not making much of sleep, ardent, given to
  wakefulness, he should abandon sloth, deception,
      laughter, sports,
      fornication, and all that goes with it; should not practice charms,
      interpret physical marks, dreams,
      the stars, animal cries; should not be devoted to
      practicing medicine or inducing fertility.</p>
  
  <p>A monk shouldn't tremble at blame or grow haughty with praise; should
  thrust aside selfishness, greed, divisive speech, anger; shouldn't buy
  or sell or revile anyone anywhere; shouldn't linger in villages, or
  flatter people in hopes of gains.</p>
  
  <p>A monk shouldn't boast or speak with ulterior motive, shouldn't train
  in insolence or speak quarrelsome words; shouldn't engage in deception
  or knowingly cheat; shouldn't despise others for their
      life,
      discernment,
      precepts,
      or practices. Provoked with many words from contemplatives or ordinary people, he shouldn't respond harshly, for those who retaliate
      aren't calm.</p>
  
  <p>Knowing this teaching, a monk inquiring should always train in it
  mindfully. Knowing Unbinding as peace, he shouldn't be heedless of
  Gotama's message -- for he, the Conqueror unconquered, witnessed the
  Dhamma,
      not by hearsay,
      but directly, himself. So, heedful, you should always train in line with that Blessed One's message,"</p>

<pre><code>                the Blessed One said.
</code></pre>
</blockquote>

<p><a href="http://obo.genaud.net/dhamma-vinaya/ati/kd/snp/snp.4-14.than.ati.htm" rel="nofollow noreferrer">http://obo.genaud.net/dhamma-vinaya/ati/kd/snp/snp.4-14.than.ati.htm</a></p>
