This is not a qualified or professional translation. It is a rough draft I have done to appreciate the Chinese discourse, learn some Buddhist Chinese, and compare it with the Pāḷi. It is part of a study I am doing of the fire simile in the string of Vaccha/Vatsa sutras.
More than anything, I would greatly appreciate corrections and feedback! 
I do hope, though, that anyone interested in the Buddhist discourses will also be able to appreciate this thread by getting a basic sense of the sutra!
- Namo tassa bhagavato arahato sammāsambuddhassa -
Saṁyuktāgama 962
（九六二） 見
如是我聞：
This is what I’ve heard:
一時，佛住王舍城迦蘭陀竹園。
One time, the Buddha was staying in the city of Rājagṛha, in the Bamboo Park of Kalanda.
爾時，婆蹉種出家來詣佛所，與世尊面相問訊，問訊已，退坐一面，白佛言:
Then, the wanderer Vatsagotra went up to the Buddha and exchanged greetings in the presence of the Lord. After the greetings, he sat down to one side and said to the Buddha:
「瞿曇！云何瞿曇作如是見、如是說：『世間常，此是真實，餘則虛妄。』耶？」
“Gautama, how is it? Does Gautama hold the view and declare that the world is eternal; and only this is true, the rest is vain and false?”
佛告婆蹉種出家：
The Buddha told the wanderer Vatsagotra:
「我不作如是見、如是說：『世間常，是則真實，餘則虛妄。』」
“I do not hold such a view and declare that.”
「云何瞿曇作如是見、如是說：『世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非邊非無邊，命即是身、命異身異，如來有後死、無後死、有無後死、非有非無後死。』？」
“How is it, does Gautama hold the view and declare that the world is non-eternal, or both eternal and non-eternal, or neither eternal nor non-eternal? Or that it has a boundary, or is boundless, or it both has a boundary and is boundless, or it neither has a boundary nor is boundless? Or that the lifeforce is the same as the body, or that the lifeforce is one thing and the body another? Or that the Tathāgata exists after death, or is non-existent after death, or both exists and is non-existent after death, or neither exists nor is non-existent after death?”
佛告婆蹉種出家：
The Buddha told the wanderer Vatsagotra:
「我不作如是見、如是說，乃至非有非無後死。」
“I do not hold such a view and declare that [up to] the Tathāgata neither exists nor is non-existent after death.”
爾時，婆蹉種出家白佛言:
Then, the wanderer Vatsagotra said to the Buddha:
「瞿曇！於此見，見何等過患，而於此諸見，一切不說？」
“Gautama, what problem do you see such that, for all of these views, you do not declare any of them?”
佛告婆蹉種出家：
The Buddha told the wanderer Vatsagotra:
「若作是見，世間常，此則真實，餘則虛妄者，此是倒見、此是觀察見、此是動搖見、此是垢污見、此是結見，是苦、是閡、是惱、是熱，見結所繫，愚癡無聞凡夫於未來世，生、老、病、死、憂、悲、惱、苦生。
"Holding to such a view as one who says ‘the world is eternal; only this is true, the rest is vain and false’—this is a distorted view, an investigation of views, a wavering of views, a corruption of views, a knot of views. It is a form of suffering, obstruction, affliction, and fever. It is a binding view which chains ignorant fools, the unlearned commoners, to future lives, rebirth, old age, sickness, and death; and it gives rise to sorrow, grief, affliction, and suffering.
婆蹉種出家！若作是見，世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非有邊非無邊，是命是身、命異身異，如來有後死、無後死、有無後死、非有非無後死。
"Wanderer Vatsagotra, holding to such views that the world is non-eternal, or both eternal and non-eternal, or neither eternal nor non-eternal; or that it has boundaries, or is boundless, or both has boundaries and is boundless, or neither has boundaries nor is boundless; or that the lifeforce is the same as the body, or that the lifeforce is one thing and the body another; or that the Tathāgata exists after death, or is non-existent after death, or both exists and is non-existent after death, or neither exists nor is non-existent after death—
此是倒見，乃至憂、悲、惱、苦生。」
“These are distorted views [up to] which give rise to sorrow, grief, affliction, and suffering.”
婆蹉種出家白佛：
The wander Vatsagotra said to the Buddha:
「瞿曇！何所見？」
“What then is your view, Gautama?”
佛告婆蹉種出家:
The Buddha told the wanderer Vatsagotra:
「如來所見已畢。婆蹉種出家！然如來見，謂見此苦聖諦、此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦；
"The Tathāgata has finished with views. For, Wanderer Vatsagotra, the Tathāgata correctly sees. That is to say, he sees ‘this is the noble truth of suffering; this is the noble truth of the creation of suffering; this is the nobe truth of the extinguishment of suffering; this is the noble truth of the path leading to the extinguishment of suffering.’
作如是知、如是見已，於一切見、一切受、一切生，一切我、我所見、我慢繫著使，斷滅、寂靜、清涼、真實，如是等解脫。
"Having known and seen thus, he has annihilated and stilled all views, all grasping, all rebirth, all views of me, mine, and tendencies to conceiving. He has become truly cool and passes his time, attained to liberation.
比丘！生者不然，不生亦不然。」
“Bhikṣu, it is not the case that he is reborn, nor is it the case that he is not reborn.”
婆蹉白佛
Vatsa said to the Buddha:
「瞿曇！何故說言生者不然？」
“Gautama, for what reason do you say that it is not the case that he is reborn?”
佛告婆蹉：
The Buddha told Vatsa:
「我今問汝，隨意答我。
"Now, I shall ask you a question; answer as you will.
婆蹉！猶如有人於汝前然火，汝見火然不？即於汝前火滅，汝見火滅不？」
“Vatsa, suppose there were someone burning a fire in front of you. Would you see that fire burning? And if that fire were to be extinguished before you, would you see that the fire had been extinguished?”
婆蹉白佛：
Vatsa said to the Buddha:
「如是，瞿曇！」
“Indeed, Gautama!”
佛告婆蹉：
The Buddha told Vatsa:
「若有人問汝：『向者火然，今在何處？為東方去耶？西方、南方、北方去耶？』如是問者，汝云何"說？」
“And if they were to ask you: ‘Which direction is that fire in now? Did it go to the east, to the west, to the south, or to the north?’ To someone asking this, how might you respond?”
婆蹉白佛：
Vatsa said to the Buddha:
「瞿曇！若有來作如是問者，我當作如是答:
"Gautama, if someone came to ask me that, I would answer them like this:
『若有於我前然火，薪草因緣故然，若不增薪，火則永滅，不復更起，東方、南方、西方、北方去者，是則不然。』」
“A fire burning in front of me would burn dependent on the conditions of fuel and grass. If no one added any more fuel to it, such that the fire were to become forever extinguished, it would not appear anymore. To say that it goes to the east, to the south, to the west, or to the north—that would just not be the case.”
佛告婆蹉：
The Buddha told Vatsa:
「我亦如是說，色已斷已知，受、想、行、識已斷已知，斷其根本，如截多羅樹頭，無復生分，於未來世永不復起。
"In the same way, I also declare that the Tathāgata has completely severed and understood form. The Tathāgata has completely severed and understood feeling, perception, volition, and consciousness. These have been cut off at the root, cut like a Tala tree stump, unable to arise again, so that they will never again appear in a future life.
若至東方，南、西、北方，是則不然，甚深廣大，無量無數永滅。」
“That the Tathāgata reaches the east, the south, the west, or the north—this is just not the case. The Tathāgata is extremely profound and vast; immeasurable, uncountable, and forever extinguished.”
婆蹉白佛：
Vatsa said to the Buddha:
「我當說譬。」
“I shall declare a fitting simile for this!”
佛告婆蹉：
The Buddha told Vatsa:
「為知是時。」
“Now is an appropriate time.”
婆蹉白佛：
Vatsa said to the Buddha:
「瞿曇！譬如近城邑聚落，有好淨地，生堅固林，有一大堅固樹，其生已來經數千歲，日夜既久，枝葉零落，皮膚枯朽，唯幹獨立。
"Gautama, take for instance a town or village that has good and clean land where a forest is stably growing. It is like a great and stable tree there that has grown already a thousand years, for a long, long time, so that the branches and leaves had fallen away and the bark had withered to rot, leaving only the tree trunk standing alone.
如是，瞿曇！如來法、律離諸枝條柯葉，唯空幹堅固獨立。」
“Just so, Gautama, the Tathāgata’s dharma and discipline is rid of the various branches, twigs, and foliage, with only the tree trunk left standing, stable and independent.”
爾時，婆蹉出家聞佛所說，歡喜隨喜，從坐起去。
Then, the wanderer Vatsa delighted and rejoiced having heard what the Buddha said. He rose from his seat and departed.
