In regard to your question as to what is the minimum service of G-d, below which, a person would not be discharging his duty, and which is requisite for the continuance of the Divine bounty, there are ten matters, as follows:
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מֵהֶם שֶׁלֹּא יְשִׂימֶנָּה סִבָּה לְהַמְרוֹתוֹ (ס״א שלא ישימה סיבה ועילה לחטאתיו ולהכעיס בוראו כי מרוב עסקיו ברבות הטובה לו יתרשל בשבח ובהודאה ובעבודה).
(1) One should not use the Divine bounty (G-d's favor) as a means to rebel against G-d.
(4) He should not ascribe it to anyone beside G-d; and, if it comes through an intermediary, he should not thank the intermediary and fail to thank the Creator for it.
(7) He should not despise one who lacks the bounty and regard himself as better before G-d than that person, since it may be that G-d is trying him in order to expose the evil hidden in his nature, so that his good fortune is actually leading him astray, while everyone who lacks this good fortune is better before G-d than he is.
(8) His heart should be wholly with G-d in devotion and humility, and if he is not more active in his service than he had formerly been, and does not increase his gratitude and thankfulness, he should at least continue to maintain his standard. In his service he should endeavor to direct his heart to G-d, and prosperity should not cause him to diminish his former [pious] practices, nor disturb him in the effort to increase his devotion to G-d.
(9) His attention should always be directed to one beneath him in material well-being, not to the one who is above him in this respect. So, too, his gaze should always be fixed on one more zealous in the service of G-d than he is, so that he will strive to rise to the latter's degree; and not on one who is less zealous, so that he may not become proud of his piety and negligent in his duties.
(10) The protracted period during which the Creator overlooks his sins and restrains His anger should not entice him into thinking that he is safe from the Divine wrath, and so may rebel against the Almighty.
For individuals, concerning whom reports have reached us from ancient times, as well as some also among our contemporaries, who were favored by G-d with various bounties and departed from the service of G-d and rebelled against Him, stumbled only because of the erroneous views which I have mentioned to you. This is also clearly set forth in the books of the prophets in every generation. All these faults are detrimental to the service of G-d which we endeavor to expound in this third treatise.
Yet, whoever cannot increase his service of G-d, but is able to undertake what I have set forth for the sake of G-d, will be worthy of a continuance of the good [portion] which has been specially allotted to him. And if this is withdrawn from him, it will be for one of two reasons: either to erase some previous sin or bestow on him in the life hereafter with a reward greater, more precious than, and much exceeding that of which he has been deprived here.
וּמָה שֶׁשָּׁאַלְתָּ עַל הַמְּעוּטָה שֶׁבַּעֲבוֹדוֹת הָאֱלֹהִים שֶׁאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּפָחוֹת מִמֶּנָּה וְתִתְחַיֵּב לוֹ בָּהּ הַתְמָדַת טוֹבָתוֹ עָלָיו הֵם י׳ עִנְיָנִים:
In regard to your question as to what is the minimum service of G-d, below which, a person would not be discharging his duty, and which is requisite for the continuance of the Divine bounty, there are ten matters, as follows:
מֵהֶם שֶׁלֹּא יְשִׂימֶנָּה סִבָּה לְהַמְרוֹתוֹ (ס״א שלא ישימה סיבה ועילה לחטאתיו ולהכעיס בוראו כי מרוב עסקיו ברבות הטובה לו יתרשל בשבח ובהודאה ובעבודה).
(1) One should not use the Divine bounty (G-d's favor) as a means to rebel against G-d.
וּמֵהֶם שֶׁיַּזְכִּיר טוֹבוֹת הָאֱלֹהִים בִּלְשׁוֹנוֹ תָּמִיד וְיַרְבֶּה לְהוֹדוֹת לוֹ וּלְשַׁבְּחוֹ בְּלִבּוֹ עָלֶיהָ וּבַנִּרְאֶה מִדְּבָרָיו.
(2) One should verbally declare G-d's bounty always and also abundantly thank and praise Him in his heart for it, in harmony with his utterances.
וּמֵהֶם שֶׁלֹּא תִּהְיֶה נְמִבְזָה וּמְעוּטָה בְּעֵינָיו.
(3) The bounty should not seem to him insignificant and small.
וּמֵהֶם שֶׁלֹּא יִתְלֶהָ בְּזוּלָתוֹ אִם תִּהְיֶה ע״י אֶמְצָעִי שֶׁיּוֹדֶה הָאֶמְצָעִי וְיִתְעַלֵּם מֵהוֹדוֹת הַבּוֹרֵא עָלֶיהָ.
(4) He should not ascribe it to anyone beside G-d; and, if it comes through an intermediary, he should not thank the intermediary and fail to thank the Creator for it.
וּמֵהֶם שֶׁלֹּא יִתְפָּאֵר בָּהּ וְיַעֲלֶה עַל דַּעְתּוֹ כִּי בְּכֹחוֹ לְקָחָהּ וּבְחָכְמָתוֹ בְּמָה שֶׁהוּא רָאוּי לָהּ.
(5) He should not pride himself of it, nor think that he obtained it by his own strength and wisdom or by what is fitting for it.
וּמֵהֶם שֶׁלֹּא יַעֲלֶה בְּמַחְשַׁבְתּוֹ שֶׁיַּתְמִידָהּ בְּהִשְׁתַּדְּלוּתוֹ בָּהּ וְשֶׁתֹּאבַד מִמֶּנּוּ אִם יִתְעַלֵּם מִמֶּנָּה.
(6) It should not enter his mind that he can secure its continuance by his striving, and will lose it if he neglects the effort.
וּמֵהֶם שֶׁלֹּא יִבְזֶה מִי שֶׁחָסֵר הַטּוֹבָה הַהִיא וְיִרְאֶה אֶת עַצְמוֹ טוֹב מִמֶּנּוּ לִפְנֵי הָאֱלֹהִים וְשֶׁמָּא הָאֱלֹהִים מְנַסֶּה אוֹתוֹ בָּהּ לְהַרְאוֹת מָה שֶׁנִּסְתָּר בּוֹ מֵרֹעַ הַמַּצְפּוּן וְתַשִּׁיאֵהוּ הַטּוֹבָה וְיִהְיֶה כָּל חֲסַר טוֹב טוֹב מִמֶּנּוּ לִפְנֵי הָאֱלֹהִים.
(7) He should not despise one who lacks the bounty and regard himself as better before G-d than that person, since it may be that G-d is trying him in order to expose the evil hidden in his nature, so that his good fortune is actually leading him astray, while everyone who lacks this good fortune is better before G-d than he is.
וּמֵהֶם שֶׁיִּהְיֶה לְבָבוֹ שָׁלֵם עִם הָאֱלֹהִים בְּכַוָּנָתוֹ וּבְהִכָּנְעוֹ וְאִם לֹא יוֹסִיף בְּמַעֲשֵׂהוּ עַל מַה שֶּׁהָיָה בַּתְּחִלָּה וְלֹא הוֹסִיף בְּהוֹדָאָה וּבְשֶׁבַח יַתְמִיד עַל מָה שֶׁהָיָה בּוֹ וְיִשְׁתַּדֵּל לְכַוֵּן אֶת לִבּוֹ בְּמַעֲשֵׂהוּ לֵאלֹהִים וְאַל תִּהְיֶה הַטּוֹבָה גּוֹרֶמֶת לְקַצֵּר מִמַּעֲשֵׂהוּ הָרִאשׁוֹן וְלִטְרֹד אוֹתוֹ מֵהוֹסִיף בְּכַוָּנָתוֹ לֵאלֹהִים.
(8) His heart should be wholly with G-d in devotion and humility, and if he is not more active in his service than he had formerly been, and does not increase his gratitude and thankfulness, he should at least continue to maintain his standard. In his service he should endeavor to direct his heart to G-d, and prosperity should not cause him to diminish his former [pious] practices, nor disturb him in the effort to increase his devotion to G-d.
וּמֵהֶם לִהְיוֹת עֵינוֹ תָּמִיד עַל מִי שֶׁהוּא לְמַטָּה מִמֶּנּוּ בְּרוֹב הַטּוֹבוֹת לֹא עַל מִי שֶׁהוּא לְמַעְלָה מִמֶּנּוּ וְכֵן רָאוּי לוֹ לִהְיוֹת עֵינוֹ תָּמִיד עַל מִי שֶׁהוּא מַרְבֶּה בַּעֲבוֹדַת הָאֱלֹהִים יוֹתֵר מִמֶּנּוּ כְּדֵי שֶׁיִּשְׁתַּדֵּל לַעֲלוֹת אֶל מַעֲלָתוֹ וְאַל יַבִּיט לְמִי שֶׁהוּא מְמַעֵט בָּהּ יוֹתֵר מִמֶּנּוּ וְיִתְגָּאֶה בְּמַעֲשֵׂהוּ וְיִתְעַלֵּם מִמֶּנּוּ.
(9) His attention should always be directed to one beneath him in material well-being, not to the one who is above him in this respect. So, too, his gaze should always be fixed on one more zealous in the service of G-d than he is, so that he will strive to rise to the latter's degree; and not on one who is less zealous, so that he may not become proud of his piety and negligent in his duties.
וּמֵהֶם שֶׁלֹּא יַשִּׁיאֵהוּ אֹרֶךְ סֵתֶר הַבּוֹרֵא יִתְעַלֶּה עָלָיו וְאֹרֶךְ אַפָּיו לוֹ כְּדֵי שֶׁיִּהְיֶה בָּטוּחַ מִקִּצְפּוֹ וְיַמְרֶה אוֹתוֹ.
(10) The protracted period during which the Creator overlooks his sins and restrains His anger should not entice him into thinking that he is safe from the Divine wrath, and so may rebel against the Almighty.
כִּי כָל מַה שֶׁהִגִּיעוּ דִּבְרֵיהֶם אֵלֵינוּ מִן הַקַּדְמוֹנִים שֶׁעָבְרוּ וְרָאִינוּ מִן הַנִּמְצָאִים עִמָּנוּ שֶׁהֵטִיב לָהֶם הָאֱלֹהִים בְּמִינֵי הַטּוֹבוֹת וְנָטוּ מֵעֲבוֹדַת הָאֱלֹהִים אֶל הַמְרוֹתוֹ לֹא נִכְשְׁלוּ אֶלָּא בְּמָה שֶׁסִּפַּרְתִּי לָךְ וְזֶה גָּלוּי וּמְפֻרְסָם בְּסִפְרֵי הַנְּבִיאִים ע״ה בְּכָל דּוֹר וָדוֹר וְהֵם כָּל מַפְסִידֵי הַשַּׁעַר הַשְּׁלִישִׁי הַזֶּה אֲשֶׁר כַּוָּנָתֵנוּ בּוֹ בֵּאוּר חִיּוּב קַבָּלַת עֲבוֹדַת הָאֱלֹהִים.
For individuals, concerning whom reports have reached us from ancient times, as well as some also among our contemporaries, who were favored by G-d with various bounties and departed from the service of G-d and rebelled against Him, stumbled only because of the erroneous views which I have mentioned to you. This is also clearly set forth in the books of the prophets in every generation. All these faults are detrimental to the service of G-d which we endeavor to expound in this third treatise.
וּמִי שֶׁלֹּא יָכוֹל לְהוֹסִיף בַּעֲבוֹדַת הָאֱלֹהִים בִּרְבוֹת טוֹבוֹתָיו וְיוּכַל לְקַבֵּל מָה שֶׁזָּכַרְתִּי לש״ש יִהְיֶה רָאוּי לְהַתְמָדַת הַטּוֹבָה לוֹ הַמְיֻחֶדֶת לוֹ וְאִם יְסִירֶנָּה מִמֶּנּוּ יִהְיֶה לְאֶחָד מִשְּׁנֵי דְּבָרִים אוֹ לִמְחוֹת בָּזֶה עָוֹן שֶׁקָּדַם לוֹ אוֹ לְשַׁלֵּם לוֹ בעוה״ב תְּמוּרָתָהּ מָה שֶׁהוּא גָּדוֹל וְיָקָר מִמֶּנָּה וְעוֹדֵף עָלֶיהָ הַרְבֵּה:
Yet, whoever cannot increase his service of G-d, but is able to undertake what I have set forth for the sake of G-d, will be worthy of a continuance of the good [portion] which has been specially allotted to him. And if this is withdrawn from him, it will be for one of two reasons: either to erase some previous sin or bestow on him in the life hereafter with a reward greater, more precious than, and much exceeding that of which he has been deprived here.