佛教從公元1世紀便已經傳入馬來半島，當時的馬來半島正處於中國與印度兩大古國的商業航線中心點，因此佛教隨著印度商人傳入馬來半島，並在印度化的過程中，建立好幾個以佛教為主要信仰的古都。隨著東南亞內部的發展，佛教的傳播並不單從印度傳入，也在東南亞的各國之間傳播。 隨著印度和阿拉伯商人將伊斯蘭教傳入馬來半島，及馬六甲國王在公元15世紀接受伊斯蘭教信仰以後，幾乎舉國上下皆成為穆斯林，只有北部的吉打、吉蘭丹和玻璃市因與泰國交界，所以佛教還繼續在這幾個地方流傳，因此馬來半島佛教的發展進入了緩進期。 當英國殖民政府與1786年佔領檳城以後，馬來半島的經濟、政治、族群結構、宗教文化等皆產生了極大的變化。由於英國人為了發展在馬來半島的經濟利益，因此從中國、錫蘭、泰國、緬甸和印度引進大批的廉價勞工，除了印度人以外，這些勞工基本上都是佛教徒，因此佛教也隨著他們的到來而重新被傳入馬來半島。此期的佛教與公元1世紀至14世紀的的佛教的不同點在於當時的佛教完全屬於印度佛教的傳統，但由移民所帶來的佛教卻是多元化的，包括了中國佛教、錫蘭佛教、泰國佛教和緬甸佛教。 移民佛教在檳城獲得了蓬勃的發展，無論是教育、文化、社會福利等方面皆有所貢獻，並得到社會大眾的肯定。檳島移民佛教的發展從佛教的傳入、興起、發展中經歷了一定程度的成長，佛教組織及佛教徒的力量，從零散（初期發展）到團結（如馬佛總及馬佛青總會的成立），從有共同目標（爭取列衛塞節為公共假期）到各自為政（80年代的團體各自發展），必定有其因緣。這當中的因緣包括了移民本身的因素、殖民政府對於宗教的態度、「祖國」佛教發展的影響、婦女移民等。 檳城移民佛教的發展，為獨立後的佛教奠定了穩固的基礎，這包括了全國性組織的成立和佛教青年運動的醞釀，這使獨立後的佛教可以在穩固的基礎上，繼續發展，並繼續的保持其作為馬來西亞第二大宗教的地位。 Buddhism was introduced to the Malay Peninsular in the first century A.D. The Indian merchants introduced Buddhism into this land due to its geographical strategic location as the center of trading sea route between the two ancient civilization of China and India. Because of the process of “Indianization”, Buddhism became the religious of a number of major “ancient” city-states. Besides, the interaction among the states in this South East Asia region to propagated Buddhism became more significant in the later years. Later, India and Arab merchants also introduced Islam into the Malay Peninsular. After the acceptance of Islam by the King of Melaka in the 15 century A.D., Islamic influence became significant in most part of the peninsular, except in the three northern states of Kedah, Kelantan and Perlis, which are bordering Thailand, Buddhism are still widely practiced. In general, the development of Buddhism in the Malay Peninsular was stagnated if not declined. The British occupation of Penang island in 1786 marked the begin of the colonial period in the Malay Peninsular that brought along tremendous changes in economy, politic, ethnic structure as well as religious and culture. In order to develop the local economy, the British invited thousands of cheap labor from China, Sri Lanka, Thailand, Burma and India to the Malay Peninsular. Beside those from India, most of the immigrant laborers were Buddhist, thus, Buddhism was reintroduced into this land. Buddhism of the immigrant had a difference characteristic compared to Buddhism of 1 A.D. to 14 A.D, which was primarily Indian influenced. In this era, the immigrant introduced a highly diversified Buddhist culture into this peninsular, such as from China Buddhism, Sri Lankan Buddhism, Thailand Buddhism as well as from Burmese Buddhism. The immigrant Buddhism flourished in Penang Island, and its contribution in education, culture and social welfare was highly recognized. It experienced a progressive development from early stage of propagation to an established religion. From scattering (the early stage), the Buddhist associations as well as the mobility of Buddhist communities became united (as proofed by the establishing of Malaysia Buddhist Association and Young Buddhist Association of Malaysia). However, the development took another trend as it transformed from a common goal community (such as the strive for declaration of Wesak day as national holiday) to an organizational centered development in the 80’s (as the progress of individual Buddhist organization preceded common interest of the entire Buddhist community). The elements that influenced the trend included the immigrant himself, the policy of the colonial government, and the development of Buddhism in the native country as well as the woman immigrant. Nevertheless, the development of immigrant Buddhism in Penang Island became the foundation of national Buddhism development in the post-colonial era, such as the establishment of nation wide organizations and the inoculation of Buddhist youth movement, securing Buddhism as the second largest religion in Malaysia.
