We can classify three kinds of faith .
1. Believing faith
This is the kind we experience as a kid who just believes in what his mother tells him without doing any kind of checking or investigation through this special relationship. It can also be the kind of simple faith whereby we believe in something because most of our friends are doing the same.We actually rely on this kind of faith the most in our daily lives whether it is shopping for something, learning or seeking treatment.
2.Admiring faith
This is a deeper kind of faith whereby we begin to develop an interest in the object of our faith and more aware of the qualities of the object which is inspiring us. This faith arises through the process of one's verification by observing, investigating and contemplating the object's qualities.
3.Wishing faith.
After investigation ,we develop the wish and determination to have those qualities in view of its benefits to us and whatever other values we relate to. At this level, our faith is very strong and most doubts have been overcome , paving the way to enter into serious practice.
Through continued practice, we further stabilise and enhance our faith until it is unshakeable.
From the above, we can see that even at the first level of faith , it is not blind faith. The kid has basis for believing and trusting the mother without question due to the mother's love and care for him which he can observe, positively experience and feel. It is the same for the second scenario, here the basis is the trust in numbers and in friends.
Therefore, I believe Buddhist methods, Vajrayana or otherwise will never encourage blind faith as expedient means. I think a common misconception is when the Guru tells us to follow his instructions without question. This injunction is actually not as ' dictatorial' as it seems because the student is supposed to have gone through a period of investigation of the qualities of the Guru , his lineage and his works and also checking his own thoughts and doubts before taking refuge in him. If we challenge a Guru whom we consider to be superior to us, then why have a Guru?
No real Guru will demand blind faith from anyone or give such an instruction if the essential samaya has not been established before hand by both Guru and disciple.