Someone asked me, did Buddha practice devotion?

I said

Yes but not the hindu type.

Here are a bunch of quotes for your reference, hope it helps:

Acarya Malcolm Smith: “Depend on what Tibetan word. The Tibeten word most commonly translated as devotion is mos gus, or gus pa. 

Mos gus is combined term that does not have a real Sanskrit term underneath it. It combined from mos pa and gus pa. 

Mos pa only translates adhimokṣa and its various forms. It means confidence or interest. Gus pa translate two terms primarily, ādara and satkṛtya, both of which mean to pay respect.

Thus the terms we usually see translated as "devotion" really mean, "confident interest" and "respect". 

Thus, when we see the term "devotion" in a Tibetan Buddhist book, we should understand that it really has nothing to do with the English history of the word, which really means "formal vow." Devotion means "love, loyalty, or enthusiasm for a person, activity, or cause:" Of these three, it is only the third definition, enthusiasm, which is really indicated by the term in its Buddhist sense. This does not bar us from having love for or loyalty to our gurus, teachers, etc. But just to be clear, we should expect love from our gurus, since the texts on the qualities of the guru all describe the guru as loving, and they in return should expect our interest and respect.”

Kyle Dixon (krodha) wrote in dharmawheel: 

“The question is whether "devotion" and "faith" in this context mean what you think they mean. You are projecting Christian-like characteristics onto these descriptions when I personally think "faith" and "devotion" simply mean genuine trust, interest, commitment, etc.

Essentially that if the buddhadharma and the teaching transmitted (along with the relationship with the teacher) are to have any actual potential one must be serious and have integrity. You won't have success unless you are devoted and have faith in the teacher and the teachings. 

But this doesn't mean some sort of bhākti like blessing-devotion and religious faith, like faith in a higher power etc., are involved.”

Malcolm: “”Hindu guru devotion is different that guru devotion in Buddhadharma. It's best not to confuse the two.”

“

For example, the Ratnānanta Sūtra says of the virtuous mentor:

One must have strong devotion for the virtuous mentor. They are never satisfied in seeking the Dharma. They have much hearing, and are diligent. They pure investigation into the treatises. They train in discernment. They train in discerning philosophical positions. They are expert in rites. One should be devoted to the guru. One must never deny the guru. One must never violate the word of the guru.”

“The Suvikrāntacinta-devaputra-paripṛcchā states:

Devaputra, if a bodhisattva is endowed with four Dharmas they will be a master for all. What are these four? Absence of pride, devotion to the guru, conscientiousness, and strong aspiration.”

“Chapter 13 of the Saddharmapundarika states:

The wise generate devotion to the guru.”

Malcolm: “

Dear Kathy:

You need a teacher. There are many qualified Nyingma masters who will teach qualified students the highest teaching of the Buddha, the complete path of Dzogchen, including Thogal. 

I suggest you make a connection with such a teacher. Qualified teachers like Chogyal Namkhai Norbu, Chokyi Nyima, Tsoknyi Rinpoche, Pachog Rinpoche, Tulku Sangngag, HH Shenphen Dawa Rinpoche, Tulku Dakpa, and so on can be easily met and studied with. If you want to really practice Dzogchen, true devotion to a qualified guru is a necessary precondition. Following their instructions carefully is the next step. If you do this, you will undoubtedly receive such teachings. 

If you like Bonpo teachings, you can study with a number of Bonpo Lamas as well. They also teach a complete path of Dzogchen, and guru devotion is no less important in their school. 

M”

Malcolm: “Wrong view here specifically refers to not accepting dependent origination and karma with its results. 

There is also wrong devotion. What is that? Devotion which lacks wisdom is wrong devotion. Wisdom does not arise from outside oneself. 

As Nāgārjuna says:

Only those with the essentials of emptiness and compassion

accomplish awakening.

View is the basis of the path. WIthout a correct view, it is impossible for one's path to be correct.”

Malcolm: “”

The word Rongzom uses is "faith," dad pa or śraddhā. But we have to point out what śraddhā actually means. According to Vasubandhu, faith is the mental factor that brings clarity to the mind. So, "faith" is not belief, per se. In fact, it is one of the five faculties, which are part of the thirty-seven adjuncts to awakening. 

When we look at what the word means in Tibetan, the first definition is confidence (yid ches pa) (the second definition is joy (dga' ba) or attachment(chags pa)). Thus, the passage would be more accurately translated, "People with confidence in the Great Perfection approach realize and penetrate it through being shown this alone." Norbu Rinpoche tends to translate this term as "interest," thus the passage could also be rendered, "People interested in the Great Perfection approach realize and penetrate it through being shown this alone."

Dominic (a nice guy, very smart) also translated "tshul" as "approach," where as I would prefer here to say "principle", thus "People interested/confident in the principles of the Great Perfection realize and penetrate it through being shown this alone."

So yes, the phrase "belief is useless" is absolutely compatible with the above.”

Malcolm: “The context of the remark was one in which ChNN was contrasting "belief" against "direct experience." Hence his statement, "You can believe in anything." Beliefs are just concepts. They shift and change. One day you believe doing this practice is the best, the next day, you believe another is better. One day you believe America is a great place, the next day, you believe it sucks. 

But in Dzogchen, beliefs are useless. The only thing that counts is personal experience born out of direct perception.”

Malcolm: “I also want to point out that like the rest of Vajrayāna, Dzogchenpractice, path and realization completely depends on the Guru. Guru Yoga is absolutely central to Dzogchen. Without guru yoga and devotion to a realized master, no progress at all is possible in Dzogchen, none whatsoever.”

However he also said: “I am sure he has some idea since he has attended webcasts. He probably also knows that in the community, Norbu Rinpoche never stresses devotion as the key point of guru yoga, rather he stresses knowledge as the key point of guru yoga.”