Don't Rip The Clothes

The Gemorah in Yoma (72a) says אמר רחבא אמר רב יהודה המקרע בגדי כהונה לוקה שנאמר (שמות כח, לב) לא יקרע.  The Gemorah seems to be saying that somehow we derive that the prohibition to rip the priestly garments isn't limited to the מעיל which is mentioned in the possuk, but applies to all the garments.
The Rambam Kli Mikdash (9:3) says וְהַקּוֹרֵעַ פִּי הַמְּעִיל לוֹקֶה שֶׁנֶּאֱמַר (שמות כח לב) (שמות לט כג) "לֹא יִקָּרֵעַ". וְהוּא הַדִּין לְכָל בִּגְדֵי כְּהֻנָּה שֶׁהַקּוֹרְעָן דֶּרֶךְ הַשְׁחָתָה לוֹקֶה:  The Achronim argue is the praise דֶּרֶךְ הַשְׁחָתָה is going back on the מעיל as well or only referring to the other priestly garments (see Mishne L'melech, Torah Temimah here.)  Why would there be a difference?  The Achronim (Michas Chinuch mitzvah 101, Rogatchover) explain that ripping the מעיל is an innate issur.  However, ripping the other garments is only prohibited because of לא תעשון כן לה' אלקיכם (Reah 12:4,) which is only דֶּרֶךְ הַשְׁחָתָה.  According to this the Gemorah doesn't mean to say that the issur of לא יקרע is learnt out to the other garments but rather that its prohibited as well, however, the issur is only because of לא תעשון כן.

The Rambam Sefer Hamitzvot (negative commandments #88) says הזהירנו מקרוע פי מעיל כהן גדול אבל יהיה ארוג כמו שהוגבל. והוא אמרו יתעלה כפי תחרא יהיה לו לא יקרע, ומי שחתכו במספרים או הדומה להם לוקה. (שם, שם):  From here would seem to be a proof that the Rambam holds that the issur of לא יקרע applies only to the מעיל, and other garments are only prohibited because of לא תעשון כן לה' אלקיכם.  However, from the fact that he records the issur of tearing the priestly garments next to the מעיל would indicate ripping the other garments is also a violation of לא יקרע.  As noted last year on this blog, the Rambam also holds the לאו of לא יזח החושן applies only if one removes them דרך קלקול.  If the rule of דרך קלקול applies to the מעיל as well then we would see the Rambam holds that definition of ripping apart the בגדי כהונה is דרך קלקול so that is the rule for לא יזח החושן as well.  However, if its only a din in the prohibition of לא תעשון כן then why would it be a requirement for violation of לא יזח החושן as well?  So, there seem to be opposite indications from the Rambam if other garments are prohibited because of לא תעשון כן or because of לא יקרע, וצ"ע.