Are there any Suttas, Vinaya or Abhidhamma explaining sīlabbata-parāmāsa?

(3) “What is the clinging to mere rules and ritual (sīlabbatupādāna/sīlabbata-parāmāsa-upādāna, one of the five lower fetters, of the ten.)? The holding firmly to the view that through mere rules and ritual one may reach purification: this is called the clinging to mere rules and ritual. [Dhammasaṅgaṇi 1214-17]

Such as dog- or ox-duties, un-instructed meditation, meditating without leaving house, water-rituals, or what ever kind of householding and rules and rituals not within the eightfold path, not based on right view, holding on views, good householder. And what is holding on views?

“What is the clinging to views? 'Alms and offerings are useless; there is no fruit and result for good and bad deeds: all such view and wrong conceptions are called the clinging to views...

He has wrong view, is warped in the way he sees things: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.'

And whats the root of holding on views/stand/household, denying right view?

“What now is the sensuous clinging? Whatever with regard to sensuous objects there exists of sensuous lust, sensuous desire, sensuous attachment, sensuous passion, sensuous deludedness, sensuous fetters: this is called sensuous clinging.

May it be of use for leaving home and not be used to maintain it for ones house. As this holding on is an aspect of bhava-tanha, a strong parāmāsa, going after housegstand or wishing to destroy it.

Refined at least...

"Ananda, every precept & practice, every life, every holy life that is followed as of essential worth: is every one of them fruitful?" -> Silabbata Sutta: Precept & Practice

According to DN 15 MahaniddanaSutta

SilabbataParamasa

"And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies. If there were no defensiveness at all, in any way, of anything anywhere, in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena -- the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies -- come into play?"

"No, lord."

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena -- the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies -- i.e., defensiveness.

"’Defensiveness is dependent on stinginess.’ Thus it has been said. And this is the way to understand how defensiveness is dependent on stinginess. If there were no stinginess at all, in any way, of anything anywhere, in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?"

"No, lord."

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.

(Similarly back through the chain of conditions: stinginess, attachment, possessiveness, desire and passion, ascertainment, acquisition, and seeking.)

SakkayaDitthi

"’Seeking is dependent on craving.’ Thus it has been said. And this is the way to understand how seeing is dependent on craving. If there were no craving at all, in any way, of anything anywhere -- i.e., craving for sensuality, craving for becoming, craving for no becoming -- in the utter absence of craving, from the cessation of craving, would seeking be discerned?"

"No, lord."

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving. Thus, Ānanda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling.

And the practitioner can see something like that through the entire tipitaka after understanding what I wrote here.