What is wrong with it is this, if there is no continuity of conciousness then why have any concerns for future lives, ESPECIALLY if I am not going to be aware of them?
I can no more develop an interest in those type of future existences than I can characters in a film.....they just don't matter to me.
My understanding is that it 's a mistake, according to the Buddha, to say there is no continuity of consciousness.
It's also a mistake to say that the consciousness that passes from life to life is the same consciousness -- some sort of permanent, unchanging soul.
It's really an extension of what goes on in the present life span. You are not the same person you will be ten years from now. Does that mean you have no concern for the welfare of the person you will be then?
If there are no consequences to 'me' and even if there is a continuity of karmic potentialities but 'I' won't experience them, then what's stopping me just robbing that bank and spending the remainder of this existence on a beach in the Maldives???
According to the Aññatra Sutta
, the Buddha rejected the view that the person doing the kamma is different from the person experiencing the result, and he also rejected the view that these two persons are different. The point here is that both view are two aspects of a fundamentally misguided notion of self. So we shouldn't, according to the Buddha, be framing the question in this way at all, but rather in terms of dependent origination.
Dwelling at Savatthi... Then a certain brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: "What now, Master Gotama: Is the one who acts the same one who experiences [the results of the act]?"
[The Buddha:] "[To say,] 'The one who acts is the same one who experiences,' is one extreme."
[The brahman:] "Then, Master Gotama, is the one who acts someone other than the one who experiences?"
[The Buddha:] "[To say,] 'The one who acts is someone other than the one who experiences,' is the second extreme. Avoiding both of these extremes, the Tathagata teaches the Dhamma by means of the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness.
It might also be worth looking at the Apannaka Suttta
, which gives two reasons for not performing actions such as robbing banks and fleeing off to the Maldives. One is that, regardless of kammic result and future lives, you will be a person of no virtue who is criticized by the wise. And the other reason is the likelihood of rebirth in a "plane of deprivation."