Besides Chrysostom and Cyril, not taking into account those who lived earlier than them, we could point to:
1) Theodoret of Cyrus (393 – 458) defending the two natures of Christ, gives an example of on the one hand Mary giving birth to Jesus (thus proving his human nature) and on the other hand him rebuking her (thus showing his divinity as her Master):
"If the Word became flesh, therefore, not by changing, but by taking
flesh, and if both sets of predicates apply to the Word as incarnate
God (for you just said this), the natures were not mingled together,
but remained unmixed. If this is our understanding, we shall also see
the harmony of the evangelists. For one proclaims the divinity of the
one only-begotten one, that is, Christ the Lord, while the other
proclaims the humanity. And Christ the Lord himself teaches us this
way of understanding. For sometimes he calls himself Son of God, and
at other times Son of Man. At one time he honors his mother as the one
who bore him, while at another time, as master, he rebukes [her]
(greek: και ποτέ μέν ώς γεγεννηκυΐαν την μητέρα τιμά, ποτέ δέ ώς
Δεσπότης επιτιμά). On one occasion he approves those who call him son
of David, while on another he teaches those who lack knowledge that he
is not only David's son, but also David's Lord. He calls both Nazareth
and Capernaum his homeland, but he also cries out, "Before Abraham
was, I am."You will find divine Scripture filled with many examples
like these. And they reveal, not one nature, but two." (Eranistes 2,
Migne PG83: 144-145).
2) Presbyter Ammonius of Alexandria (VI c.) likewise pointed out that Mary acted in such a way, that she deserved to be rebuked by her Son:
"He [Jesus] chides his mother for having importunely reminded God, who
has no need to be reminded of anything. It is as if he had said, 'Do
not regard me only as a man but also as God. Not yet has the time of
my manifestation come. Not as yet is it known who I am." Greek: Τῇ δὲ μητρὶ ἐπιμέμφεται ὡς ἀκαίρως ὑπομνησάσῃ θεὸν ὑπομνήσεως
μὴ δεόμενον, ἀντὶ τοῦ εἰπεῖν μὴ νόμιζέ με μόνον ἄνθρωπον εἶναι, ἀλλὰ
καὶ θεόν. οὔπω δὲ ἦλθεν ὁ καιρὸς τῆς ἐμῆς φανερώσεως, οὐδέπω ἐγνωρίσθη
τίς εἰμι. (Expositio in Evangelium S. Joannis 57,
Johannes-Kommentare aus der griechischen Kirche 211).
As to Augustine, whom you mentioned, although he did not speak of her sinning anywhere, he definitely spoke of her being born under sin and her dying as a consequence of being of Adam:
"And what could be more undefiled than that womb of the Virgin, whose
flesh, even if it derived from the propagation of sin [here Edmund
Hill comments: "The doctrine of the Immaculate Conception of Mary had
not even begun to be formulated in Augustine's time" (On Genesis,
Vol. I/13, The Works of Saint Augustine: A Translation for the 21st
Century, New City Press 2002, page 417)] still did not conceive from
the propagation of sin? [...] Accordingly the body of Christ was
indeed assumed from the flesh of a woman which had been conceived from
that propagation of the flesh of sin; but because it was not itself
conceived there in the same way as that flesh had been conceived, it
was not in its turn the flesh of sin, but the likeness of the flesh of
sin (Rom 8:3)." Latin: Et quid incoinquinatius illo utero Virginis,
cuius caro etiamsi de peccati propagatione venit, non tamen de peccati
propagatione concepit; [...] Proinde corpus Christi quamvis ex carne
feminae assumptum est, quae de illa carnis peccati propagatione
concepta fuerat, tamen quia non sic in ea conceptum est, quomodo
fuerat illa concepta, nec ipsa erat caro peccati, sed similitudo
carnis peccati. (Genesi Ad Litteram 10.18.32, Migne PL34: 421-422).
"We do not hand Mary over to the devil because of the condition of her
birth, but we do not do this precisely because that condition is
removed by the grace of rebirth." Latin: Non trascribimus diabolo
Mariam conditione nascendi; sed ideo, quia ipsa conditio solvitur
gratia renascendi. (Contra Julianum opus imperfectum 4.1.22, Migne
PL45: 1418).
"Mary, descended from Adam, died because of sin. Adam died because of
sin, and the Lord's flesh, derived from Mary, died to abolish sins."
Latin: Maria ex Adam mortua propter peccatum, Adam mortuus propter
peccatum, et caro Domini ex Maria mortua est propter delenda peccata.(Enarrationes in Psalmos 34 (2), 3, Migne PL36: 335).
Similarly, Fulgentius of Ruspe (about 467 – about 532), a faithful interpreter of Augustine also spoke of Mary's sinful flesh (which is compared with Jesus' likeness of sinful flesh):
"This is the grace by which it came about that God (who came to take
away sins because there is no sin in him) was conceived from sinful
flesh and born as man in the likeness of sinful flesh. To be sure, the
flesh of Mary had been conceived in iniquity in accordance with human
practice, and so her flesh (that gave birth to the Son of God in the
likeness of sinful flesh) was indeed sinful. [...] When it is said
that truly the likeness of sinful flesh is in the Son of God, or
rather that the Son of God is in the likeness of sinful flesh, one
must believe that the Only-begotten God did not take the defilement of
sin from the mortal flesh of the Virgin, but that he received the full
reality of its nature so that the Source of truth might arise from the
earth, the Source whom the blessed David announces in a prophetic
word, saying: “Truth has sprung out of the earth.” Truly, therefore,
Mary conceived God the Word, which she bore in sinful flesh, which God
received."
Latin: Haec est gratia qua faetum est ut Deus, qui venit peccata
tollere, quia peccatum in eo non est, homo conciperetur atque
nasceretm in similitudine carnis peccati, de earne peccati. Caro
quippe Mariae, quae in iniquitatibus humana fuerat solemnitate
concepta, caro fuit utique peccati, quae Filium Dei genuit in
simìlitudinem carnis peccati. […] Similitudo vero carnis peccati cum
in Dei Filio, vel potius Dei Filius in similitudine carnis peccati cum
dicitur, credendum est Unigenitum Deum de Virginis carne mortali non
traxisse peccati sordem, sed accepisse naturae integram veritatem, ut
veritatis ortus de terra existeret, quem prophetali sermone beatus
David insinuat dicens: Veritas de terra orta est. Were igitur Deum
Verbum Maria concepit, quod in carne peccati peperit, quam Deus
accepit. (Epistula 17.13, Migne PL65: 458).