The Notion of "Two" Truths is an Hallucination
It can be demonstrated through the skillful use of the Prasangika "emptiness teachings", that the idea of there being an absolute truth and a relative truth, is barren of all possibility.
A quality of the ultimate truth is that it can't be conceptualized, that's it's emptiness. And since no substance or material qualities can be found to have any slight existence at all, then a "relative truth" would be equally empty of any material substance as well. This is the equally empty nature of the relative truth.
Since no material or substance of any kind can be found within an imagined "real", relative truth, no relative truth can be found to have arisen; for without a substance of even the most subtle nature, what can be said to have arisen as a relative truth?
In emptiness teachings philosophy, an "object" to be refuted or affirmed, is called a probandum, the basis for designation.
A questioner asks Lama Zopa:
Q. You spoke about labeling on a valid base (probandum). It sounds as if “valid base” means there is something from the side of the object that merits its being given that particular label. Gen Lam-rimpa brought that up in his book, Realizing Emptiness, and said that especially the first time we give a name to an object, if we say it’s labeled in dependence on a valid base, it sounds as if there is something inherently existent from the object that makes it worthy of that label. In that case, it would be inherently existent.
Lama Zopa:
The valid base (probandum) is, of course, also merely imputed by mind. What’s called “valid base” is also merely imputed by mind. It also comes from the mind.
The famous Dzogchen master, Rongzom wrote:
“When one realizes that there is no property of a probandum whatsoever, then all is at the same level of nonexistence."
The goal of Madhyamaka is the freedom from and the cessation of, all mental constructs. The goal of Dzogchen is the realization of the Buddha Mind with all its Buddha attributes.