[10] She says that her father, Kokiat, was "the first Thai man I knew who strongly supported the revival of the Bhikkhuni Sangha in Thailand.

[13][14] She is a well-known author of many books on contemporary issues in Asian Buddhism; many were published before her ordination and are under her birth name, Dr. Chatsumarn Kabilsingh.

That time came in 2000 when she took early retirement from Thammasat University and received the Bodhisattva Precepts from the Fo Guang Shan order in Taiwan.

[15] Since her ordination, Dhammananda has written more than 100 books, designed to educate the public about various issues related to Thai Buddhism, including the place of women.

Her work has caused some controversy in Thailand,[16] although she receives much support from a growing number of Western Buddhist women.

[19] Dhammananda Bhikkhuni may be considered a Buddhist modernist writer, along with social activists and reformers such as Sulak Sivaraksa, A. T. Ariyaratne, Thích Nhất Hạnh, the 14th Dalai Lama, and Buddhadasa.

The solutions she offers are generally down-to-earth, concrete, and practical with an occasional hint of idealism shared by other Buddhist modernists.

She makes clear acknowledgments about both the weaknesses and strengths of the current Thai Sangha; her writing advocates serious reform for monastic and lay Buddhists, not the least of which is the reestablishment of the Bhikkhuni order.

Nantawan Boonprasat-Lewis comments "Kabilsingh thus advocates for the Sangha to be more involved in providing spiritual guidance to the laity and deal with their own fear of having women be equal to men.

"[20] In 2014, Dhammananda Bhikkhuni was appointed as Pavattini by a Sri Lankan preceptor during a group ordination for women monks in Songkhla, Thailand.

[23]I laud Chatsumarn Kabilsingh's efforts to educate her countrymen about both the history and the plight of Buddhist women in their own country.

For it is the institution of the sangha that would provide women with real security and the opportunity to win the respect of the Thai laity.

Bhikshuni would be able to work to solve some of the country’s and the world’s horrendous social problems, with the force of the venerable sangha behind them... Bhikshuni in their own "nunneries", could educated girls and women (as Venerable Voramai Kabilsingh does at Watra Songdharma Kalyani) and help and counsel women with family or personal problems.