Buddhist tradition does not treat Mara as only the external tempter who confronted the Buddha beneath the bodhi tree with armies, demons, and his own daughters. Alongside that narrative figure, Buddhist commentarial literature developed a scheme of five Maras, in which Mara names not one being but a set of obstacles to awakening: the mara of the aggregates that make up a person, the mara of mental defilements, the mara of death itself, the mara of a class of gods who obstruct practice, and the mara of conditioned formations more generally. This means the same name covers both a vivid mythological antagonist with a well told story and, at the same time, an abstract doctrinal shorthand for whatever obstructs liberation, including a practitioner's own mind.
Later Buddhist commentary leans further into the psychological reading, treating the temptation scene under the bodhi tree as much as an allegory for the mind's own resistance to change as a literal external assault, a reading with real support in canonical descriptions of Mara's daughters, whose names, Craving, Discontent, and Lust, are transparently psychological states rather than independent characters. Which reading is primary, an external deity opposed to awakening or a personification of forces every mind contains, is not a question the tradition itself insists on answering only one way, and both readings continue to circulate side by side across different schools and commentators.