The Gelugpa Lam Rim says that someone who practices for benefit in this life alone is not even practicing Dharma -- the minimum Dharmic motivation is to achieve better rebirth (and there are two levels above that, which I am not concerned about here). Here is Pabongka Rinpoche, Liberation in the Palm of Your Hand (Wisdom Pubs, Kindle Edition, location 2937; same spot in the 1991 paper edition from Wisdom begins on p. 154):
The difference in our motivation makes an enormous difference to the sort of virtuous karmic results we will receive, and to the measure of strength of these results. Suppose four people are reciting together the Praise of the Twenty-One Tārās. One has bodhichitta as a motive. Another is motivated by renunciation. The third yearns for a better rebirth. The last only aspires to the concerns of this life: long life, good health, and so on. Although all four recite the same amount of words, there is a great difference in the sort of karmic results they will obtain. ... The fourth’s recitation belonged only to this life and so was not even Dharma. And it would even be difficult for it to have any of the the hoped-for effect on his life.
So, my question -- can folks point me to similar material in the Pali Canon, Visuddhimagga or other non-Tibetan sources. Likewise in Tibetan lineages other than Gelug.
Added 11/25 -- Or, is this a Mahayana teaching, and therefore not found explicitly in the Pali Canon. The distinction between bodhicitta and renunciation as motivation is certainly Mahayana -- initially taught in this "three scopes" form in Tibet by Atisha in Lamp for the Path to Enlightenment. So maybe even this pre-three-scopes teaching is not only Mahayana, but a Tibetan addition not found even in Atisha.
If so, then I'd be interested to at least find other Tibetan sources, or hear that this is strictly a Gelug teaching.
More still 11/25 -- Looks like Tsongkhapa, contra Pabongka, includes motivation for this life only in the lower scope, thus making a general motivation for better samsaric life apart from the rebirth distinction:
Furthermore, the scriptures mention many ways of positing a least, a medium, and a superior person. Like Atisha's Lamp for the Path to Enlightenment, Vasubandhu's Abhidharma-kosa Auto-commentary (Abhidharma-kosa-bhasya) defines the three types of persons. Among the persons of small capacity, there are indeed two types — those who are intent on this lifetime and those who are intent on future lifetimes. However, here I am speaking of the latter, whom I will identify as those who engage in the unmistaken method for attaining high status. (The Great Treatise on the Stages of the Path to Enlightenment, Volume One. The Lamrim Chenmo, Wisdom Pubs, pp. 131-132)
So maybe this teaching is actually post-Tsongkhapa Gelug.