The relation of lokuttara/lokiya/citta/viññāna/mano/paññā which sariputta used as a base of abhidhamma-literature.

If consciousness is a Reification, how does a Buddha attain the Truth?
'Reification' is making something real, bringing something into being or making something concrete.
The Pali suttas say about the relationship between consciousness and wisdom/enlightenment:

Discernment (wisdom; panna) & consciousness are conjoined, friend, not disjoined. It's not possible, having separated them one from the other, to delineate the difference between them. For what one discerns, that one cognizes. What one cognizes, that one discerns. MN 43

Is the Enlightenment or Wisdom of a Buddha a Reification?

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The question make a wrong comparison. It's a totally different story.
From question's quote, ven. Sāriputta in Ma. Mū. Mahāvedallasuttaṃ (MN 43) is talking about minds&wisdoms, which are clinging-aggregates of run-of-the-mill person before enlightenment; But from question's asking, enlightened minds&wisdoms of Buddha are minds&wisdoms after enlightenment, so Buddha's enlightenment-wisdoms are declung-aggregates of the noble one.

1. Question's quote is declung-aggregates:

Declung-aggregates in Sutta. Saṃ. Sa. issatthasuttaṃ:

The entire spectrum of an adept’s ethic-aggregate, immersion-aggregate, wisdom-aggregate, freedom-aggregate, and knowledge&vision-aggregate of freedom.
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti.

Declung-mind-aggregates in the end of Sutta. Saṃ. Kha. Anattalakkhaṇasutta:

And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the āsavas.
Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

Declung-wisdom-aggregates and declung-mind-aggregates in Sutta. Ma. U. Mahācattārīsakasuttaṃ:

“And what, bhikkhus, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom(paññā), the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, the path factor of right view in one whose mind(citta) is noble, whose mind(citta) is taintless, who possesses the noble path and is developing the noble path: this is right view that is noble, taintless, supramundane, a factor of the path.

2. But question asking about clinging-aggregates:

Clinging-wisdom-aggregates in Sutta. Ma. U. Mahācattārīsakasuttaṃ:
“And what, bhikkhus, is right view that is affected by the taints, partaking of merit, ripening in the acquisitions? ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realised for themselves by direct knowledge and declare this world and the other world.’ This is right view affected by taints, partaking of merit, ripening in the acquisitions.
Clinging-mind-aggregates in Sutta. Tī. Ma. Mahāsatipaṭṭhānasuttaṃ Cittānupassanāpabba:

Here, bhikkhus, a bhikkhu understands citta with rāga as "citta with rāga", or he understands citta without rāga as "citta without rāga", or he understands citta with dosa as "citta with dosa", or he understands citta without dosa as "citta without dosa", or he understands citta with moha as "citta with moha", or he understands citta without moha as "citta without moha", ...

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Note: Citta (mind), mano (intellect), and viññāna (experience/consciousness) are same, according to Sutta. Saṃ. Ni. assutavasutta:

"But as for what's called 'mind,' 'intellect,' or 'consciousness,' the uninstructed run-of-the-mill person is unable to grow disenchanted with it, unable to grow dispassionate toward it, unable to gain release from it...