Chris wrote: All Suttas not pertaining to the Vinaya can be seen, and ought to be seen, as being applicable to lay persons.
SN II. 231: He [the monk]sees women there lightly clad or lightly attired and lust invades his mind; invaded by lust he gives up the training and returns to the hiina life.
SN IV.191: When a bhikkhu is conducting himself thus and dwelling thus [with mindfulness well-developed], kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: 'Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.' Indeed, bhikkhus, when conducting self thus and dwelling thus [with mindfulness well-developed], it is impossible the he will give up the training and return to the hiina life.
Ud 21: Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Venerable Nanda, the Lord's (half-) brother, the son of his maternal aunt, informed a number of bhikkhus thus: "I am discontented with leading the holy life, friends. I am unable to endure the holy life. I will give up the training and return to the hiina life." ...
"But why, Nanda, are you discontented with leading the holy life?"
"On departing from home, revered sir, a Sakyan girl, the loveliest in the land, with her hair half-combed, looked up at me and said, 'May you return soon, master.' Recollecting that, revered sir, I am discontented with leading the holy life... I am unable to endure the holy life. I will give up the training and return to the hiina life."
AN III.393: This one, monks, who disavows his training, returns to the hiina life of the world.
DN iii 49: ...[he] does not approve of such harming, ... he does not crave for sensual pleasure ... Through this restraint, through making this his austerity, he takes an upward course and does not fall back into hiina things [hinaya avattati].
M I.459-460-1: In the same manner four fears should be expected by a person leaving the household to become a homeless. What four?. The fear of waves, fear of crocodiles, fear of whirlpools and fear of alligators. …
When I was a householder, I advised others, here I have to abide by the advice of those who are like my sons and grand sons. Then he gives up robes and returns to the hiina life, out of fear for waves, it is said. Bhikkhus, fear of waves is a synonym for anger and aversion.
Then it occurs to him, when I was a householder, I too partook these five strands of sensual pleasures, possessed and provided. I have wealth in my clan, to enjoy these sensual pleasures. I could do merit, too. Then he gives up robes and becomes a layman. He gives up robes and returns to the hiina life out of fear for whirlpools, it is said. Bhikkhus, fear for whirlpool is a synonym for, the five strands of sensual pleasures.
SN II 271:Drunk with the intoxication of youth, a monk leaves the training and returns to the hiina life.
Sn p 92: What if I were to return to the hiina life and enjoy sensual pleasures?
SN IV. 103: "Friend Sariputta, a bhikkhu who was my co-resident has given up the training and returned to the hiina life." "So it is, friend, when one does not guard the doors of the sense faculties, is immoderate in eating, and is not devoted to wakefulness."
This is not addressing the Vinaya, as such, and there is no reason why any of the above needs be considered appropriate for the laity.
This, of course, can cause aversion in those who see it as restricting there daily activities or way of life.
There is no reason to think that the Buddha ever considered restricting the laity in the terms as spelled in the above passages. Of the two essays you linked Winston Higgins' showed, in my considered opinion, a far better grasp of the Dhamma than did the Ven Brahmavamso, and he made a far better argument for his case.