This is the copper plate concerned; Plate 6b (first line) out of 14 copper plates

As both inscriptions are from the same hand; the only explanation can be that the old one is a copy . The second one renews

the privileges granted in the first. (The king of centuries later gives the same place its old independence back under the present owner).

A short description of the text is given up to the end of plate 6. (out of 14)

The inscription records the command of H.M. Sri Bhuvanesvara Vişnusakalatmaka Digvijaya Digvijaya Parakramat (t) ungadeva, bearing the name of Lokapala, in respect of the foundation of a freehold (a dharmasima lepas) for the Rev. gentleman of Bodhimimba.

He commands his three Chief Ministers of Hino, Sirikan and Halu to put into effect:

... the sacred royal command of the edict that has received the ratification (seal) of Lokapala.

They are to protect this rigidly and mark out a free-hold of the land that the Rev. gentleman at Bodhimimba (accordingly) obtained against the payment of gold 7 kati (1) 12 suvarna (2) (and) 10 masa (3) to the paravargga-s of Bungur South....

The measurement of their savah-fields (4) is tempah 20, including gardens, compounds, low and high places [hills and plains], all'. Moreover, there is the ground of (the village of) Kuryyak....

(This) was taken possession of by the Rev. gentleman for gold 2 kati 10 masa .... These then should be marked out into a free-hold by the Rev. gentleman at Bodhimimba.

The free-hold shall be inherited by his children...[who] shall have the sole authority over it.

In recognition of the favour of the king, this person, a Buddhist priest, was expected to pray for the stability of the king's authority.

Stones (sang hyang) were to be planted in the eight directions of wind.

In it a temple with a Buddhistic image will be built and, after the consecration - ceremony will be over, that freehold obtained the title Freehold of Kancana.

The image of Buddha in this freehold was to be worshipped in each (month of) Kartika. ………………

Besides, silver was to be brought, along with other necessaries, at the place of the purificatory rites, on the occasion of each full Moon in the month of Asadha. ……………

(Then follows the description of the borders of the freehold and its use of the fields). Followed by:

 

Plate5 rear

They may have white umbrella, they may use foot-bells day and night (the use of golden bells was a royal privilege), shining ivory, pras watang, pras sidhayuga, pras anggi (all special ceremonies), precious stones, golden paints, and floral products used by the hino (this is a high official title), (such as), wreaths of serpent-flowers, navagraha, epung-flowers etc.

 

......... tan katamana de ni (and not allowed to be entered by) winawa sang mena katrini, pangkur, tawan, tirip, (the three main human incarnations of gods= three most important ministers named pangkur, tawan, tirip)  pinghe wahuta rima, niyaka pratyaya, = (different officials and notaries) nguninguni de sang (=especially the) anagata (futher) prabhu (king) tke sakweh (all) sa-mangilala drwyahaji, (king’s miscellaneous tax collectors)  wuluwulu parawulu (artisans of the king) prakaragong admit (big and small) ring dangu (for a long time), makadi (to have) misra paramigra (=misra paramisra: officers who collect taxes on handicraft businesses), pangura(ng), kring, (mendicant friar),  padem, (class of persons), manimpiki, (cabinet workers), paranakan, (one who belongs to a mixed cast) limus galuh, (gold craftsman), ….. (a list of 82 names) …. (they fill the rest of plate5 rear and plate6 front). And still continues:

 

Plate6 rear

…. Rahashya (magicians), tuha-dagang, (overseer of prostitutes) tuhanambi (medical man) pakarapa (a gatherer of wild roots and herbs?), kdi (unfertile), walyan (doctor), sambal, sumbul (police officers), hulun haji (kings slaves), singgah (slave walking in front of his owner), pabrsi (carries the cushions), pajut (negrito slave), jenggi (black slave) watek I jro (court attendants) ityewamadi (and so forth).
All these may not at all tread upon the foundation: the foundation alone is the authority over all of its royal charges, even so (over) its good and bad, events, such as the areca-blossom that bears no fruit, the pumpkin that creeps along the ground, death, corpse bedewed, blood split on the ground ………..

The inscription is everywhere mentioned as from 860AD (and for that reason I also mention it here) but it is only a copy of the original (of 860)

and the text seems much altered. (Found in Bulletin de l'École française d'Extrême-Orient of tombe 47 of 1955) études d’épigraphie Indonésienne par Louis-Charles Damais p26) ) This makes them decide that no inscriptions carry the name Jenggi before 1000AD .
See note on Inscriptions in Java