Having come across someones attraction to the answer, it might be a good question into your community here: So how does the shortest path to liberation looks like? How to abound the five aggregates for a no more take on?
(note that this is not given for trade, exchange, stacks or binding entertainment, but for your possibility to lay down the burden)
The shortest path and the "path" is not seperate from eachother really. The path to liberation is about practising mindfulness all the time with effort. Without that, it is really a questionable thing that a person can reach the goal at all.(Although reaching the goal isn't about desires because mindfulness leads people to really..nothing, but the desire for the goal can be fuel of the practise)
Maybe we can talk about the longest path, which is doing temporary, ritual-like practise most of the life and then discovering the true way to liberation which Buddha described here:
https://www.yourselfquotes.com/wp-content/uploads/2017/09/buddha-inspirational-quotes.jpg
There is really only one path. Ekayāna. It's the same for everyone, female and male, laity, and cloistered. And there really is not a systematic approach. Systematizing it is just for the convenience of the learner. The highest Wisdom is not found gradually. The innate disposition of the mind is precisely liberation, emptiness, no mind. In this one "sees" that Liberation is always there. We are never separate from it. Then when we turn to look at the aggregates, we see that everything is just that: 5 aggregates. Who is it that sees them? That is, which cannot be seen or known. It's like pointing a finger at the moon. Don't bother studying the finger.
Without a Buddha to give you a customized teaching based on your personality and kammic past, your best option is to follow The Noble Eightfold Path as laid out in the suttas. I emphasize the suttas because we know or assume the Buddha was Enlightened, so we know he gave correct directions. When you learn from a modern teacher, they might be Enlightened or they might not. Most people don't have the wisdom to accurately tell who is and isn't Enlightened. So studying from the Buddha/suttas, is the most consistent choice.
The suttas are a series of instructions. You train and practice. Do the verbs. If the directions seem too abstract, go to a different sutta that has directions you understand. You can come back to the abstract sutta in a few months or a year and it might make more sense.
Sutta means thread and there is no one sutta that contains the entire directions. You get many threads and weave them together to form a tapestry.
My recommendation is to start with In the Buddha's Words by Bhikkhu Bodhi. It's an anthology and gives an overview. Then read the suttas directly yourself. There's no order you need to read them in. My suggestion is to start with the Middle Length Discourses, but start wherever you want. https://suttacentral.net/ has all the suttas available for free. When you're researching a specific topic you can use the search engine https://find.dhamma.gift/
A short path is to develop at least a sufficient amount of concentration that prevents too many spelling errors when asking a question.
The shortest path is to view all external sense objects as "elements" ("dhatu"). In other words, to view there are no "beings" externally. SN 5.10 says Mara has the false view of "beings" ("satta").
Ajahn Buddhadasa answered this question directly for "elements" ("dhatu") or ("aggregates") "kaya" intelligent enough to be "university students":
13) Now I am going to talk about the Path. Suppose you are asked,
“Which way of practice constitutes walking the ordinary path and which the shortest and quickest path?”
The Buddha has taught a short cut as well. He said that when we do not grasp at the six sense organs (āyatanas) and the things associated with them as being self-entities, then the Noble Eightfold Path will simultaneously arise of its own accord in all of its eight aspects. This is a most important and fundamental principle of Dhamma.
Puthujjana obsessed with ideas of saving "beings" are on the longest path called "Mahayana".
Self-view is acceptable normal . The good god is giving us the view acceptance and normal. To cry as over to the freedom paradise means to forget the acceptance of me and mine, thus form is illusion, form of me and them as substantial. Now gone to that we are here in oblivion. The ultimate state of Buddha-believe? Or perhaps if goi g further the non-oblivious surrendering to all the useless periphery s
