The gemara discusses the concept of whether bigdei kehuna can be worn even after the avoda is over. In Meseches Yoma 69a the gemara also discusses this issue, in conjunction with the issur of kelayim which existed in the avneit (even if bigdei kehuna is permitted after the avoda, the avneit which is kelayim could be worse).
Rashi holds that the concept of לא ניתנה תורה למלאכי השרת is matir a kohein to wear bigdei kehuna even after the avoda is completed, so long as it remains a shogeg - meaning, that he removes it as soon as humanly possible. Based on this, Rashi explains that the mishnah holds that if one is mekadesh a woman with bigdei kehuna b'shogeg, she would not be mikudeshes, because there is no violation of me'ila with bigdei kehuna since included in the permitted use of bigdei kehuna is the shogeg. Meaning, the sevara is not only matir the specific use to wear the bidei kehuna after avoda, but is matir all accidental use of bigdei kehuna.
However, Rashi 66a by the story of yanai hamelech, implies that it is permitted even l'chatchila to wear bigdei kehuna, even if it is not a shogeg. Rashi seems to assume that Yanai Hamelech, although not a great tzaddik, would not have worn the tzitz unless it was permitted (or at least understands from the fact that we don't seem to hold it against him, that it is not part of the things he did wrong). Tosafos rejects Rashi because our gemara implies that we are only matir b'shogeg, meaning that we insist that he remove the bigdei kehuna as soon as humanly possible (Tosafos explains that wearing the tzitz was an exception to the rule based on the pasuk of "tamid"). Tosafos is asking a very strong question on rashi, how can he be matir even l'chatchila, meaning even b'meizid, since our gemara is matir only b'shogeg?
Perhaps Rashi understands that the sevara of לא ניתנה תורה למלאכי השרת is matir all use when the intent is not to remove the item from hekdesh status. Therefore, putting it on even l'chatchila when not doing the avoda is permitted since the intent is not to remove it from hekdesh status. Similarly to use it for kiddushin by accident would also be permitted since he is not intending to remove it from hekdesh status. But, to use it for kiddushin realizing that it is hekdesh, would by definition be trying to remove it from hekdesh status and is assur. This is meduyak in rashi -
שלכך הוקדשו מתחלה ליהנות בהן שוגגין רק שלא יתכוין לחללן - meaning, the only thing we don't allow is intentional use to remove it from hekdesh status.