if someone would have the skills and goodness
Liberation comes from abandoning self-identity view & its underlying attachment (upadana). When a stream-enterer breaks through to this realisation, there is also the realisation foolish attachment to sīlabbata does not bring liberation.
Knowing and seeing in this way, would you believe that the observances
and noisy, superstitious rites of the various ascetics and brahmins
are the most important things?”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni
puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato
“No hetaṃ, bhante”.
“Are you not speaking only of what you have known and seen and
realized for yourselves?”
“Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ
viditaṃ, tadeva tumhe vadethā”ti.
“Good, mendicants! You have been guided by me with this teaching
that’s visible in this very life, immediately effective, inviting
inspection, relevant, so that sensible people can know it for
“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā
sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ
There is a sutta (somewhere) where some bhikkhus return to the monastery morally righteously scolding the immoral behaviour of some laypeople they observed in a town or village. Here, the Buddha rebukes these bhikkhus for their attachment to morality. This is appears obviously a case of sīlabbata-parāmāsa.