Suttas where Buddha taught laypeople after heaven they will be reborn in hell? In AN 4.123, it is reported the Buddha taught monks if a person clings to the heaven of jhana they will end up in hell, as follows: 


  Monks, there are these four types of individuals to be found existing in the world. Which four?
  
  There is the case where an individual, withdrawn from sensuality, withdrawn from unskillful qualities, enters &amp; remains in the first
  jhana: rapture &amp; pleasure born from withdrawal, accompanied by
  directed thought &amp; evaluation. He savors that, longs for that, finds
  satisfaction through that. Staying there — fixed on that, dwelling
  there often, not falling away from that — then when he dies he
  reappears in conjunction with the devas of Brahma's retinue. The devas
  of Brahma's retinue, monks, have a life-span of an eon. A
  run-of-the-mill person having stayed there, having used up all the
  life-span of those devas, goes to hell, to the animal womb, to the
  state of the hungry shades.




In comparison, in many suttas addressed to laypeople, the Buddha taught if they do good kamma, they will appear in a happy state or in heaven, as follows: 


  The Blessed One asked them, "Householders, is there any teacher agreeable to you, in whom you have found grounded conviction?"
  
  With regard to this, an observant person considers thus: 'If there is the other world, then this venerable person — on the breakup of the
  body, after death — will reappear in a good destination, a heavenly
  world. Even if we didn't speak of the other world, and there weren't
  the true statement of those venerable contemplatives &amp; brahmans, this
  venerable person is still praised in the here-&amp;-now by the observant
  as a person of good habits &amp; right view: one who holds to a doctrine
  of existence.' If there really is a other world, then this venerable
  person has made a good throw twice, in that he is praised by the
  observant here-&amp;-now; and in that — with the breakup of the body,
  after death — he will reappear in a good destination, a heavenly
  world. Thus this safe-bet teaching, when well grasped &amp; adopted by
  him, covers both sides, and leaves behind the possibility of the
  unskillful. MN 60
  
  
  
  The ascetics and brahmans thus ministered to as the Zenith by a householder show their compassion towards him in six ways:
  
  (i) they restrain him from evil, (ii) they persuade him to do good,
  (iii) they love him with a kind heart, (iv) they make him hear what he
  has not heard, (v) they clarify what he has already heard, (vi) they
  point out the path to a heavenly state.
  
  DN 31
  
  


Are there any suttas where it is taught to householder laypeople that after their time in heaven expires they will be reborn in hell?
Seldom he taught the transcendent path and the backward to householder. Seldom he taught sunnata to householder. Why? Because the untrained mind would not understand and not protected by firm Silas and precepts &quot;Yogies&quot; dwelling in &quot;housholder-equanimity&quot; would cause them all the reasons to fall into hell, after their &quot;equanimity&quot; journey, gross transgressions, totally unaware, one self totally overestimated.
They would easily, which a notion of &quot;there is no I&quot; tend to pernicious false beliefs which causes them to fall to hell.

The so-called 'evil views with fixed destiny' (niyata-micchāditthi) constituting the last of the 10 unwholesome courses of action (kammapatha), are the following three:

(1) the fatalistic 'view of the uncaused ness' of existence (ahetukaditthi),

(2) the view of the inefficacy of action' (akiriyaditthi),

(3) nihilism (natthikaditthi).



(Of course many do not see that they just put the lable of Buddha Dhamma around gross wrong view.)
This is actuallynothing seldom. We find that much under modern Zen-follower, Bodhisatva strivers and in many other secualar approaches where householder are trained in &quot;householder&quot;-equanimity, meditation, but their basic right view and virtue not firm.
Where as the Uposatha of the &quot;cowboys&quot; still has an opening to the path, even if it is mostly just for mundane merits done, the Uposatha of the Jains cuts one easy of the path and closes all access.
Not to speak about the effects on many, when teaching but denying mundane right view, saying somehow &quot;thats kindergarden&quot;-Dhamma.

By ChrisW in regard of the question: If there isn't such a sutta, how could someone prove that in an answer? Where did you get the idea (or knowledge) that there isn't such a sutta: did you discover that yourself, or did someone tell you?

If you try to motivate a child to go to school and learn, become a doctor or what ever, would one start to teach it that doctors also dy?
If one has learned the skill of a doctor, whould it be good to tell him, that he still will go to dy?
The &quot;problem&quot; here is actually that many teaching and training &quot;a doctor will not dy&quot;.
What do you think that you and many are? In which possible problematic situation of doubt and desire, yet full of knowledge, all around?
Stick simply to the Basics, all that you have learned and gained by means that are not in line of the Dhamma-Vinaya will not help, but be actually enemies. Why? Because it was not given, is not in line of the economy of the Noble Ones.
Devaduta Sutta: The Deva Messengers
People don't understand when it is sayed that association with fools lead to much suffering. Like the bandits encourage each other &quot;don't be fool, they will not catch us. Why suffer and work&quot;.

&quot;This is a man, your majesty, with no respect for mother, no respect for father [1], no reverence for contemplatives, no reverence for brahmans, no honor for the leaders of his clan. (e.g. wrong view) Let your majesty decree his punishment.&quot;

Dhammadhatu's concern in a discussion under his question:

My impression is it a common view in contemporary Buddhism that seeking heaven is ultimately vain because it is temporary. However, I have never read such a view taught to lay people in the suttas therefore by asking this question I hope to clarify the matter. It is a genuine question. Regards.

This Sutta might be useful for understanding: Gilana Sutta: Ill and This was said by the Blessed One, said by the Arahant, so I have heard:
A Gradual Training
Today there are many householder and also monastics, making materialist a favor running around on Dhamma-places, in forums... and dispraise the doing of merits and come up with wired &quot;no-rebirth&quot; and &quot;no-doer no deed&quot; approaches. With their &quot;householder-equanimity&quot; (see here) they fall from this heaven and that is why the normally tolerant Buddha was very resolved in rebuking their approches, because it is for the suffering of many.
And why do this &quot;Devas&quot; fall into hell later on? Because they teach to be unvirtouse, even to kill not seeing the impureness in their ways, having not understood the basics, yet believing that they are beyond...
[Note: This is a gift of Dhamma and not meant for commercial purpose or other wordily gains.]