Revere the Buddha saṃnamaddhvam, that most excellent person varam among those who are in control of themselves vaśinām, who bore babhāra the Dharma-body dhārmam, whose nature is space vyomarūpam, and who shows darśayet also cāpi the sambhogakāya sāmbhogam and the nirmāṇakāya nirmitam.
May the invincible Dharma be supreme, which is of the nature of Prajñāpāramitā prajñāpāramitātmakam, as it performs ādadhat the destruction of the darkness of the net of all conceptualizations samastakalpanājāladhvāntadhvaṅsanam.
Venerate īḍidhvaṃ that tam community of noble persons āryagaṇam, who yaḥ, having attained the levels beginning with Pramuditā pramuditādibhūprāptaḥ, and having perception of the knowledge of self-less-ness nairātmyajñānadarśanaḥ, do not turn back na nivartate away from Awakening bodheḥ!
There was āsīt a king rājā, Śrī Sūryavarman, who yaḥ was resplendent with victory jayojjvalaḥ, whose realm was the earth having the oceans for boundaries nīradhisīmorvīmaṇḍalaḥ He became one by whom victory over the earth bhūjayaḥ was attained in 923 śaka vedadvirandhrake.
He yaḥ would kill hanyāt many bahūn enemies arīn with arrows bāṇaiḥ released from his right and his left arms savyāpasavyamuktaiḥ, seeming iva to be having a crore of arms bāhukoṭiḥ in battle āhave, although api he was two-armed bāhuyugmaḥ, because of their rapidity of movement śīghratvāt.
Stumbling about skhalitā on the extremely bloody and uneven bhūyaḥśoṇitajarjare battle-field saṃkhe, Jayaśrī resorts to āśritya the golden pillar that is his arm dorhāṭakastambham, which is unwavering niścalam, and she rests śrāmyati.
A paṇḍit of the king rājasūriḥ, who was an ascetic yatiḥ, a practitioner of yoga yogī, and who had reached the further shore of the oceans of knowledge that are logic, grammar and spirituality tarkavyākaraṇādhyātmavidyāmbhonidhipāragaḥ, was called īritaḥ Mañjuvajra.
He saḥ received ādadīta honours sanmānam from the king bhūpateḥ because of his profusion of virtues such as generosity, good habits, truthfulness tyāgasauśīlyasatyādiguṇādhikyāt and ca because of his sharp-wittedness supāṭavāt and intelligence medhiratvāt.
The land which bhūmiḥ... yā Mañjuvajra yena bought krītā with a hundred currency units śatena of gold, silver and the like rukmarūpyādinā, that same land tām he requested again yācate saḥ as a gracious gift prasādam from the king Śrī Sūryavarman.
Having obtained labdhvā this yām pure śuddhām land bhūmim from the king nṛpāt, along with its rivers sanadīm and forests savanām, in 937 Śaka nagavahnibilaiḥ, on that land tasyām he established sthāpayet ten stakes daśakīlakam as boundary-markers.
The extent of the land is up to ā the path in the east diśi pūrvāyām, and tathā up to the river nadyāḥ in the south yāmyāṃ...diśi, and ca up to the land called Kalpau kalpaubhūmeḥ in the west vāruṇyām, and up to the bridge/causeway setukāt in the north kauveryāṃ diśi.
In the town/temple pure called Yogīndrapura well-established susaṃsthite on that land tasyām, he made kārayet at the same time samam the god devam, the moat vāpīm and ca the tank taṭākam and the boundary wall prākāram.
And ca for the sake arthe of himself and of others ātmaparayoḥ, with his mind cetasā characterised by an access of faith śraddhāveśena, he saḥ also ca made akarot a brazen kāṅsam divine amaram Lokeśa, in accordance with his capacities ātmaśaktibhiḥ.
In accordance with due process vidhinā he installed atiṣṭhipat the one tam who yaḥ makes aware bodhayan all sakalam creatures jagat of the path to heaven and liberation svargāpavargamārgam in the Śaka year marked by 8 vasus, 3 fires and 9 orifices.
Female and male slaves dāsyo dāsāś ca, cattle govṛṇḍāḥ, elephants, horses gajāśvāḥ, and buffaloes mahiṣāś ca ye, and whatever yāni ca pots and vessels and the like made of copper and other substances tāmrādimayabhṛṅgārabhājanādīni, .
and whichever ye āśramas, rich with facilities racanāḍhyāḥ have been created for the enjoyment bhogakalpitāḥ of learned people viduṣām, and whatever ye ca gardens ārāmāḥ, made delightful by the plants that have been sown there and such uptādiramaṇīyāḥ .
and the area of land yad bhūmimaṇḍalam, along with its forest svanam, along with its rivers sanadi, rich with fields and the like kṣetrādyāḍhyam .
the foremost agrayāyī of speakers vadatām .
924 Śaka era the royal maṇḍala chief of ten villages together with the family.
One female servant, one male servant thnap plaḥ cloth two to buy that piece of land one male servant two spittoons weighing four jyaṅ; one servant; one poṅ; together with the chief of khloñ vala and khloñ vala who guarded three silver vessels weighing nine liṅ; nine yau of lower garment. Ācārya Mañjuvajra asked His Majesty Śrī Sūryavarman for this piece of land.
His Majesty ordered Kamratāṅ Stuk Lvāk who was in charge of the holy assembly of the fourth category together with the controller, the faithful royal servant, the chief of ten villages, the senior(s) of the village and four chiefs of people to arrange/ manage this piece of land.
The limit to the east upto the land Mvāñ Kuruṅ, to the south all across the river Kraṅ Avaṅ, to the west upto the land Kalpa, to the north upto the land Caṁnat Kantāl. They planted the bornes according to this delimitation and offered it to the Ācārya in the year 937 Śaka.
Ācārya Mañjuvajra founded a village and named it Yogīndrapura where he settled down. And in 938 Śaka, he had a metal image of Lokeśvara made in order to and named it V.K.A. Śrī Trailokyanātha and installed it so that his family could guard/ protect it by offering the resources of that land. He offered male and female servants: Si Nārāyaṇa, Si Kañjān, Si Chke, Si Kandhan, Si Kandhi, Si Hariya, Si Aṁpen, Si , Tai Kansān, another Tai Kansān, Tai Vr̥ddhi, Tai Kañcan, another Tai Kañcan, Tai , Tai Thleṁ, Tai Kaṁprvāt, Tai Kansram, Tai Panlas, Tai Śreṣṭha, Tai , Tai Kanseṁ, Tai Proyojana. Total: twenty-five female servants.
A certain man named Loñ Svasti, a leader of a Varṇa another in the Varṇa of Vraḥ Kalaśadhārī “bearer of sacred pots” who served/look after the sacred pots. Ācārya Mañjuvajra gave them to his family, namely Teṅ , Teṅ Bhadrānī, Teṅ Vīja, Teṅ Mān, Loñ the grand-child of Ācārya Mañjuvajra install the inscription install the inscription ordering them to protect the deity and the resources as well.
Sruk Rlauv Ploṅ together with V.K.A. , V.K.A. Rudrā, Mratāñ Khloñ and Mratāñ Khloñ Rmyām. The piece of land which the khloñ vala offered to the deity had its limit to Stuk to the north, to the grove to the west, to the land Thpal Kantāl “the middle grove” to the south and to the river to the east.
The paddy field(s) and the plantation(s) which were given to the royal service The register stated that toy Teṅ Pit and Teṅ Pavitra did not have paddy field(s) at Surabhi and did not settle in Surabhi village. It was only when they asked His Majesty Śrī Sūryavarman to divide the Varṇāśrama that the people of Surabhi could go to work in the Varṇa Kalaśdhārī with Loñ Svasti as chief. Then, Teṅ Pit and Teṅ Pavitra came to ask for the plantation(s) where they settled down. Ācārya Mañjuvajra discussed with Loñ Svasti, the chief of the Varṇa, Loñ Ayāk and Loñ , head [of ?] whether to give the plantation(s) and the paddy field(s) or to share the royal service to other people than taking the special seed(s).