As there is no permanent, unchanging substance, nothing passes from one moment to the next. So quite obviously, nothing permanent or unchanging can pass or transmigrate from one life to the next. It is a series that continues unbroken, but changes every moment. The series is, really speaking, nothing but movement. It is like a flame that burns through the night: it is not the same flame nor is it another. A child grows up to be a man of sixty. Certainly the man of sixty is not the same as the child of sixty years ago, nor is he another person. Similarly, a person who dies here and is reborn elsewhere is neither the same person, nor another (na ca so na ca añño). It is the continuity of the same series. The difference between death and birth is only a thought-moment: the last thought-moment in this life conditions the first thought-moment in the so-called next life, which, in fact, is the continuity of the same series. During this life itself, too, one thought-moment conditions the next thought-moment. So from the Buddhist point of view, the question of life after death is not a great mystery, and a Buddhist is never worried about this problem.

As long as there is this ‘thirst’ to be and to become, the cycle of continuity (saṃsāra) goes on. It can stop only when its driving force, this ‘thirst,’ is cut off through wisdom which sees Reality, Truth, Nirvāṇa.