Does any real existent or genuine person end with parinibbana?
I think you (the OP) have mistakenly assumed that the Pali Yamaka Sutta supports the Mahayana Madhyamika concept of emptiness that nothing is substantially real.

Actually, the Yamaka Sutta quote of the Bodhi translation indeed confirms emptiness, but it's the Theravada emptiness and not the Mahayana emptiness. And what is the Theravada emptiness? It's that all phenomena is empty of a self (see Suñña Sutta). Before parinibbana, there was no self (as in an eternal self or soul at the core of the Buddha's being) that has suddenly ceased to exist after parinibbana.

However, the Pali suttas do not explicitly support the Mahayana Madhyamika concept of emptiness. The  Buddha's body was considered to be real but not constant or permanent. It is subject to change, arising and ceasing. But that does not mean that it's not real in Theravada.

To prove this, I'll quote Itivuttaka 44:


  This was said by the Blessed One, said by the Arahant, so I have
  heard: "Monks, there are these two forms of the Unbinding property.
  Which two? The Unbinding property with fuel remaining, &amp; the Unbinding
  property with no fuel remaining.
  
  And what is the Unbinding property with fuel remaining? There is the
  case where a monk is an arahant whose fermentations have ended, who
  has reached fulfillment, finished the task, laid down the burden,
  attained the true goal, ended the fetter of becoming, and is released
  through right gnosis. His five sense faculties still remain and, owing
  to their being intact, he is cognizant of the agreeable &amp; the
  disagreeable, and is sensitive to pleasure &amp; pain. His ending of
  passion, aversion, &amp; delusion is termed the Unbinding property with
  fuel remaining. (Note1)
  
  And what is the Unbinding property with no fuel remaining? There is
  the case where a monk is an arahant whose fermentations have ended,
  who has reached fulfillment, finished the task, laid down the burden,
  attained the true goal, ended the fetter of becoming, and is released
  through right gnosis. For him, all that is sensed, being unrelished,
  will grow cold right here. This is termed the Unbinding property with
  no fuel remaining." (Note2)
  
  Note1 and Note2 by Thanissaro Bhikkhu:
  With fuel remaining
  (sa-upadisesa) and with no fuel remaining (anupadisesa): The analogy
  here is to a fire. In the first case, the flames are out, but the
  embers are still glowing. In the second, the fire is so thoroughly out
  that the embers have grown cold. The "fuel" here is the five
  aggregates. While the arahant is still alive,
  he/she still experiences the five aggregates, but they do not burn
  with the fires of passion, aversion, or delusion. When the arahant
  passes away, there is no longer any experience of aggregates here or
  anywhere else.


Next, to answer the question:


  OP: So does this mean death is just like any moment in this very life where moment to moment nothing truly ends or changes because it
  doesn't truly exist in the first place?


Before and after the Buddha's final passing, all phenomena is empty of a self. The Buddha's five aggregates existed and was subject to change, arising and passing. Nibbana existed and does not change, arise or pass away. But the self (in the sense of an eternal self or soul at the core of our being) never existed at any time, in all phenomena, including the five aggregates and Nibbana. This is the interpretation according to Theravada.

Your interpretation appears to be different and based upon the concept of Mahayana emptiness.