馬來西亞佛教社群規模不大，但近年逐漸形成好些重要，但極罕見於其他漢傳佛教的特質。大馬佛教的一些全國性組織，不落於教派或族裔的狹窄視野，每在基督教、印度教等其他宗教的權益受官方侵擾時，再三作出迅速回應，公開嚴詞譴責官方乖違憲法，並以佛教徒有宗教責任維護公民社會，作為發聲的價值基礎，成為現代漢傳佛教的一支異軍。1957年獨立後的大馬新政權籍伊斯蘭教化塑造新的政治身分與國族認同，近數年國族認同在年青一代的馬來西亞公民身上，以與官方的計劃相異的方式，即國族身分認同連同公民權利意識一併形成。國族身分的認同，並非完全按立國之初的的官方方案呈現，卻是演變為推進公民社會的巨大動力，本文試圖循這一政治變化理解大馬佛教的新貌。本文首先提出「南方漢傳佛教」等觀念。其次，枚舉大馬佛教進行公共介入（engagé）的系列事態。第三，嘗試解釋2008年後的大馬政局劇變，是如何直接而全面地改變大馬華社的政治態度，由先前的冷漠無力變為積極奮進，這一華社大環境間接影響年青一代漢傳佛教社群對公共事務之立場，由傳統的低調轉變至近年的公民意識醒覺。最後，則是對此一佛教新貌的評估與展望，並回應學界對大馬佛教研究的一些觀點。

The scale of Chinese Buddhist communities in Malaysia is not considerable, yet in recent years these groups have gradually become more important, a characteristic still quite rare to see in Chinese Buddhist groups. Malaysian Buddhism’s nationwide organization has refrained from stooping to narrow outlooks based on denomination or ethnic heritage; every time the rights and interests of Christians, Hindus, or other religions are subjected to government harassment, Malaysian Buddhists time and again issue prompt response, publicly condemning the government for violating constitutional law. Thus, they have safeguarded civil society through a kind of Buddhist devotee religious duty and served as a valuable foundation of expression, becoming an atypical corps of modern Chinese Buddhists. After becoming independent in 1957, the Malaysian government authorities Islamicized to create a new political identity and identify a national ethnicity. In recent years, led by a younger generation Malaysian citizens and through means differing from those planned by government officials, there has been an acknowledgement of national ethnicity taking shape together with a civil rights consciousness. The acknowledgement of a national ethnic identity hasn’t emerged according to strategies of the newly established government, but has instead evolved as a huge force to push forward civil society. This article first puts forth concepts of “Southern Chinese Buddhism” (Nanfang hanchuan Fojiao 南方漢傳佛教). Second, it recounts the Youth Buddhist Association of Malaysia’s (YBAM) series of socially engaged practice. Third, the author attempts to explain how political attitudes of Chinese society in Malaysia were directly and comprehensively altered after tremendous changes to the political scene in 2008; that is, attitudes changed from an apathetic powerlessness to active struggling. These incredible circumstances of this Chinese society have indirectly impacted younger members of Chinese Buddhist social groups and their views on public affairs; through a subtle shift of traditions, civic awareness in recent years has been awakened. Last, with this assessment and the prospects of this new appearance of Buddhism, the article responds to some viewpoints of Malaysian Buddhism in academic research.