Quoting Buddhadāsa Bhikkhu
Here, I'd like to go ahead to tell you that this nothingness or nihilism (natthikadiţţhi) is another meaning. Don't confuse the nihilistic teaching with the Buddha's teaching of suññatā (voidness). The correct word, voidness, still has existence, but nothing existing as a self. Everything is void of self. There is a big difference between nothingness and suññatā which holds that things exist void of selfhood. To mix up and confuse natthikadiţţhi with suññatā is to misunderstand Buddhism even more. Please distinguish the one group of views as natthikadiţţhi and keep it separate.
To remember easily: nothingness, no thing at all, is called " natthikadiţţhi "; existence or being without attā is called "suññatā." With natthikadiţţhi there is nothing. Suññatā exists but is void of self. natthikadiţţhi and suññatā are not the same thing. You must understand this properly.
Once again, don't confuse natthikadiţţhi with anattā or suññatā. Don't take nihilism to be anattā. These are totally different matters. Anattā, suññatā, and tathatā are, they exist, but their beings are not-self. They are anattā.
Now we come to the third question which they will ask: When there is no attā, then what is reborn? What or who is reborn? Forgive us for being forced to use crude language, but this question is absurd and crazy. In Buddhism, there is no point in asking such a thing. There is no place for it in Buddhism. If you ask what will be reborn next, that's the craziest, most insane question. If right here, right now, there is no soul, person, self, or attā, how could there be some "who" or "someone" that goes and gets reborn? So there is no way one can ask "who will be reborn?"Therefore, the rebirth of the same person does not occur. But the birth of different things is happening all the time. It happens often and continuously, but there is no rebirth. There is no such thing, in reality, as rebirth or reincarnation. That there is one person, one "I" or "you," getting reborn is what reincarnation is all about. If all is anattā, there is nothing to get reborn. There is birth, birth, birth, of course. This is obvious. There is birth happening all the time, but it is never the same person being born a second time. Every birth is new. So there is birth, endlessly, constantly, but we will not call it "rebirth" or "reincarnation."
While we have the chance, let's spill all the beans– there isn't much time left – there's no "person" or "being" (satva). What we call a person is merely a momentary grouping that does not last. It does not have any independent reality and is merely a stream or process of cause and effect, which is called the "dependent origination of `no person.'" Buddhism teaches dependent origination – this process of causes and effects, of things continuously arising out of causes, the causes being dependent on previous causes, the whole flow unfolding on and on. Thus, Buddhism is the teaching of "no man," the teaching of "no person." There's no person to live or to die or to be reborn. Now, there's no person. It's merely the grouping of body and mind, or of the five khandhas, or whatever you want to call it. But this grouping which temporarily appears according to causes and conditions is not a person. Would you please understand well that it is no person who makes kammas, who receives fruits of kammas, who is happy, who is dukkha, who dies, who gets reborn. These lives don't exist like that. There is no birth or incarnation of the same person.