Doubting the quick attainments of the Mahasi Tradition I have noticed that a lot of Mahasi practitioners seem to reach sotopanna very quickly.
What is the difference from other methods of Buddhist Meditation and the Mahasi Method, relative to the apparent speed of attainment in the Mahasi Method?
Maybe you think Mahasi style practice does not lead to these better results?
If so, who, what, where, when and why do you think this?
I hope this is an appropriate question but if it's not, that's ok :) metta
PLEASE NOTE: I have,
&quot;doubts about such quick progress in the Mahasi Tradition, not pride&quot;
It appears, many assumed something else.
My mistake, I should have been clearer.
To help get an understanding  into who, what, where, when and why about Mahasi Sayadaw, I started to read “Practical Vipassana Meditation Exercises, by Mahasi Sayadaw: Part 1, Basic Practice. It was interesting to note that nowhere in that whole document any reference being made to the Scriptures (the Suttas). If there were any, @Uuu, even you would have found out for yourself what I came to know of him and his “meditation instructors”. Be it Mahasi, his ‘instructors, you or any one of us in this Group, we can only be 'DISCIPLES' of the Supreme Buddha. And nothing more. If we follow the scriptures (original Suttas &amp; Vinaya) to the letter, we can be guides to others. In this document Mahasi never defined WHAT a Sotapanna / Stream Entry is, and HOW a Stream Entry occur. 

In his reply to the OP How does stream entry occur?
@yuttadhammo (Ven.) answered this clearly, and precisely. He took the Rathavinita Sutta (The only sutta that fully explains the seven purifications) to explain the road to become a Sotapanna. This Sutta explains in full the seven purifications (SAPTHA VISUDDHI) taught by the Buddha. The Ratha-vinita Sutta: Relay Chariots  (MN 24; M.I,145)  To fully explain each of these seven purifications would require a separate OP for each. 

I took the Thayodhamma sutta(Abandon three things at a time)......  to explain the skills that should be developed to achieve this supreme task. 

The Sotāpanna attains an intuitive grasp of Dhamma (right view) and has complete confidence in the Three Jewels (Buddha, Dhamma, and Sangha) WHEN the Sotapanna  have "opened the eye of the Dhamma" (dhamma chakkhu), because he has realized that whatever arises, will cease. (impermanence). His conviction in the true Dhamma is unshakable. Instead of these three supreme protections - The Three Jewels (Buddha, Dhamma, and Sangha) – Mahasi talks about “Four Protections”. This is the first time that I came across such. I have read but a very few suttas. So if someone could refer me to where these “Four Protections” came from I’ll be thankful. The Three Jewels are mentioned in the Dhajagga Sutta. Taking  refuge in the 3 jewels of Buddha, Dhamma and Sangha was recommended by the Buddha as providing protection from afflictions. It is specifically mentioned in the **Dhajagga-paritta ("Banner Protection") - SN 11.3.

@Uuu, please compare Mahasi’s explanation of the nine supreme qualities of the Buddha and my reply to the OP Why worship Buddha?. Mahasi describes Lokavidû as “World Knower”.  I have explained this fifth quality “Lokavidu” to mean ‘knower of the three worlds’ – the Human, the Deva, &amp; the Brahma, and as It is one who understands the origin of all worlds, understands the cessation of all worlds, and understands how to escape from all the three worlds.

I can go on and on and on in comparing Mahasi Sayadaw’s article to the Scriptures, but I do not want to. It should be clear to you by now, that WHERE those who fall into such trappings will go NO-WHERE. Let us now analyze our lives. By not realizing the truth, we have travelled this long and sorrowful cycle of birth and death, with great suffering and pain. Due to ignorance and delusion we perceive self in what is not self. When we are caught up in this delusion, we view, perceive and think erroneously. These wrong views prevail in the world until a very few amongst us accept only the original suttas – the scriptures – and be true to it – be committed to it. The Supremely Enlightened One reveals the true nature ONLY if we commit to the Truth. The Blessed One proclaimed how one can achieve deliverance from ignorance and delusion,  but hardly anyone amongst us will ever get there.

Supreme Buddha explained this WHY with a simile. The Blessed One placed a little soil on the tip of a fingernail, and compared that to all the soil on this great Earth. The soil on the tip of the fingernail is insignificant in comparison to the soil on this great Earth. Even so insignificant, are the beings who reach perfect sanctity, the final liberation from suffering. Here Buddha is referring to Sotapanna Disciples. 

A Sotāpanna (Pali) or "He who entered(āpanna) the stream(sota)." ‘stream” is a metaphor for the third of the Four Noble Truths, Noble Eightfold Path. A stream which rigidly flows will not stop until it enters the sea. A Sotapanna has completely entered in to the Eightfold Noble Dhamma Path (has gained the first magga-phala). So he will surely achieve Arhathood within seven births that are born in human and heavenly happy realms and his spiritual development will not descend.

Therefore, it is clear that this is not something that can be accomplished effortlessly. Each individual has to put forth the necessary effort, and work out his own deliverance with mindfulness. A noble disciple, who possesses unflinching energy with firm determination to realize the Four Noble Truths, will be able to work out his deliverance.

Let’s Live Close to the Perfect One, the Tathagata.