An Ordinary Being uses consciousness to perceive objects of that consciousness, and functions from within the limited capability of this deluded consciousness. This is the meaning of the terms Cittamatra and Vijnaptimatra. An Ordinary Being's experience is consciousness-only.
A Buddha on the other hand does not function through such consciousness anymore. The Eight types of Consciousness of an Ordinary Being are transformed into Four types of Wisdom.
An Ordinary Being's consciousness is always slow and ignorant. But a Buddha's wisdom functions spontaneously for the benefit of all beings. There is no longer a duality of Subject and Object, Perceiver and Perceived, Consciousness/Citta and Object of Citta, etc..
Again here, what is the definition of Ordinary Being ? From what it's said above,anyone who is not a Buddha ? Then how can Bodhicitta arises in an Ordinary Being, since, according to you, the condition for it is realization of "all are illusions" belongs only to the Buddha ?
Do you see the contradiction in your presentation ? On the one hand you maintain that realization of the nature of reality as "all are allusions" is indispensable to the arousal of Bodhicitta. But when asked how the insight into this occurs exactly and how it relates to Bodhicitta, you say it only belongs to the Buddha's consciousness!!!! So far, even leaving aside what is actually the point of Theravada, you have not yet made your case according to which the Bodhisattva ideal can only be found in Mahayana. This would makes sense only if you can answer satisfactorily specific questions put forth by fellows here (that you have basically avoided). Otherwise, as some one has noticed, many of your points are merely convictions without a solid basis of investigation and actual experiences.
Btw, how do you understand the experience of Nibbana, as far as it can gets with words ? Do you think in the experience of Nibbana, there's a perceiver and the perceived ?