How would a buddhist respond to the following criticism of the Buddhist philosophy in the Mrgendra Agama?

The Mrgendra Agama, A Saivite Hindu Agama text, in a certain chapter pertaining to the refutation of Rival schools makes the following criticism of the Buddhist position - > **cidyavañjakasya karmādeḥ kṣaṇikatvānmuhurmuhuḥ| vyajyate jāyamāneva > kṣaṇike matā paraiḥ|| 24** > > Due to the functions and operations of those instruments which help > for the manifestation of consciousness, cit (knowledge) appears to be > momentary, since those functions are of fractional duration. Not > knowing this, the Saugatas say that consciousness is momentary. > > **tadasatkarmaṇo bhogādātītānubhavasmṛteḥ| sthitirinanvaye nāśe na > smṛternāpi karmaṇaḥ|| 25||** > > **vināśa lakṣaṇopaiti na muktāvapyupaplavaḥ| na cāstyanubhavaḥ kaścit > bhāvāvasthā varaṃ tataḥ|| 26||** > > This view of momentariness is untenable. If consciousness itself is > momentary, the experience of meritorious and sinful effects and the > remembrance of previous experiences cannot occur. Because > consciousness which occurs at one moment perishes at the next moment > itself. How could the effect of karmas done by one man be experienced > by another man? > > Or, how could the experience attained by one man be > remembered by another man? Because of the ascertained occurrence of > the karmic effects and remembrance, it is to be deduced that the self > is essentially eternal; not momentary. > > There is another defect in the > concept of momentariness of the self. Can the occurrence of > uninterrupted continuity of momentary-self be considered as > liberation? Or, can the pacified and stilled state of consciousness > itself after knowing the object, just like the extinguished beam of a > lamp, be considered as the state of liberation? If it is the case of > former, then, even in the state of liberation, the continuity of the > momentary self frequently gets destroyed. If it is the case of latter, > then, there is no experience of bliss in the extinguished state of the > self. Therefore, when compared to this kind of blissless liberation, > "to be enmeshed in the transmigratory phenomena" is more preferable; > more superior. ~ Mrgendra Agama, Vidya Pada, 2.24-26 How would a Buddhist respond to this critique philosophically?