The inscription was mainly written in Old Malay using the Early Kawi script, with several technical Sanskrit words and either Old Javanese or Old Tagalog honorifics.

[4] It records the date as the year 822 of the Shaka era, the month of Vaishakha, and the fourth day of the waning moon on the weekday of Somavara, which corresponds to Monday, April 21, 900, on the Julian calendar.

[6] The document states that it releases its bearers, the children of Namwaran, from debt in gold amounting to 1 kati and 8 suwarnas (865 grams; 27.8 troy ounces).

[1] After carefully considering possible interpretations of the text, including the possibility that Pailah and Puliran were located in the Laguna Lake region, Postma concluded that he was confident that Binuangan, Pailah, and Puliran "find their equivalents within the limited area of what is now known as Bulacan Province in the Philippines, [and that] the text of this same inscription can be considered to refer indeed to these places, already existing already under identical names in the tenth century".

Postma emphasized that his interpretation of the inscription place names being in Bulacan puts these named settlements on key locations on Central Luzon's river systems, which he referred to as "water highways", which allowed "an effective (and often only) means of transportation and communication between the different settlements", as well as providing Chinese and Southeast Asian maritime traders easy access to interior trading centers via rivers.

[1] Postma's assertions have been challenged, notably by the Pila Historical Society Foundation and local historian Jaime F. Tiongson, but have not been fully resolved by scholarly peer review.

Postma asserted that Puliran was probably located in modern-day Bulacan, on the current site of "Pulilan, along the Angat River (pronounced: Anggat) north of Manila, (coordinates: 14–54.2 & 120-50.8)".

[12] Postma's paper proposing his translation and interpretation of the inscription mentions that his search of the Indonesian toponym listings developed by Damais and Darmosoetopo, as well as his consultation with the 14th Congress of the Indo-Pacific Prehistory Association (IPPA) in August 1990, determined that Mdang was the only (possible) toponym in the inscription that matched known Indonesian place names.

[1] Abinales and Amoroso (2005), citing Patanñe (1996) note that this seems to refer to "a temple complex in Java, where the kingdom of Mataram was a rival to Srivijaya".

[12] Scholars after Postma, such as Patanñe (1996) and Abinales and Amoroso (2005) have come to identify the Dewata of the inscription as a settlement in or near "present-day Mount Diwata, near Butuan".

"[11] Postma's assertions regarding the exact locations of Pailah, Puliran, and Binuangan have been challenged by the Pila Historical Society Foundation and local historian Jaime F. Tiongson, who assert that the place names Pailah and Puliran are more likely to refer to places close to where the plate was found—in Lumban—given that archeological findings in nearby Pila show the presence of an extensive settlement during precolonial times.

[1] The Laguna Copperplate Inscription, together with other recent finds such as the Golden Tara of Butuan and 14th-century pottery and gold jewelry in Cebu, is highly important in revising ancient Philippine history, which some Western historians previously considered culturally isolated from the rest of Asia, as no evident pre-Hispanic written records had been found at the time.

[16] Prior to the European colonial era, Southeast Asia was under the Indosphere of greater India, where numerous Indianized principalities and empires flourished for several centuries in what are now Myanmar, Thailand, Indonesia, Malaysia, Singapore, Brunei, the Philippines, Laos, Cambodia, and central and southern Vietnam.

[17] French archaeologist George Coedes defined it as the expansion of an organized culture that was framed by the Indian origins of royalty, Hinduism and Buddhism, and the Sanskrit dialect.

The Indian diaspora, both ancient (PIO) and current (NRI), played an ongoing key role as professionals, traders, priests, and warriors.

The Golden Tara statue, an ancient artifact discovered in Butuan, Agusan del Norte, dates from the same period and strongly suggests the presence of Hindu–Buddhist beliefs prior to the introduction (and subsequent subscription) to Roman Catholicism and Islam among Filipinos.