Forgetting bodhicitta, cultivating various wholesome dharmas — this is Māra's karma. How to understand this?

There are two kinds of bodhicitta. One is the innate bodhicitta that is unborn and unceasing, which can serve as the basis of reliance for all wholesome dharmas of all sentient beings; this refers to the self-natured fundamental mind, the eighth consciousness, which is both conditioned and unconditioned. The other is the bodhicitta that arises later from cultivating various wholesome dharmas, the aspiration to liberate oneself and liberate others; it is generated by the seven consciousnesses relying upon the self-nature of bodhi, and it is of a arising-and-ceasing nature, gradually moving from the conditioned toward the unconditioned.

When sentient beings first generate bodhicitta, it is often simple and pure. However, over the long course of cultivating the path, they may forget their original aspiration. Although they still cultivate various wholesome dharmas, their purpose is no longer pure, becoming mixed with selfish thoughts and selfish desires, which violate the bodhi of self-nature and their original aspiration. These selfish thoughts and desires manifest as aims directed toward personal benefit, rather than selflessly working for Buddhism and for sentient beings, placing one's own private interests above the interests of Buddhism as a whole and of sentient beings.

Then wholesome dharmas cultivated with such a selfish mind in order to liberate sentient beings will contain the nature of Māra, because Māra kings and Māra followers all have intense craving and desire. They do not necessarily refrain from doing good deeds, but their purpose in doing good deeds is impure, with the benefit accruing to themselves; therefore the results are often unwholesome, with an evil substance hidden beneath a wholesome surface. Thus, all wholesome karma undertaken for the purpose of benefiting oneself or a small clique is Māra's karma.