Crime, like virtue, hath degrees; one single day can not make a bad man just; nor can the good, in such short season, pass suddenly to utter baseness.
[tr. Heron (1858), 3.1]

Some crimes always precede great crimes; whoever has overstepped the legitimate limits, may at last violate the most sacred rights; thus, as well as virtue, crime has its degrees, and we have never seen timid innocence pass suddenly into extreme licentiousness.
[tr. Mongan (1885)]

Some lesser crimes always precede great sin.
He who hath once the bounds of right transgressed
May violate the most sacred laws at last;
But even as virtue, vice hath its degrees,
And modest innocence one never sees
Pass suddenly to wanton ways and lewd.
[tr. Lockert (1936)]

A man who can transgress the lawful boundaries
may violate the most sacred rights in the end.
Like virtue, crime has its gradations;
Never has timid innocence
suddenly become extreme depravity.
[Unk.]

Crime like virtue has its degrees; and timid innocence was never known to blossom suddenly into extreme license.
[Bartlett's]

O you habit of sinning, what delight you afford to the wicked and the audacious, when chastisement is afar off, and when impunity attends you!
[tr. Yonge (1903)]

Alas, the habit of evil-doing! what pleasure it affords to the depraved and the shameless, when punishment is in abeyance, and has been replaced by license.
[Source (1906)]

The great evil of the passions does not lie in the torments which they bring upon men, but in the faults and shameful actions they cause him to commit. Were it not for this drawback they would have too great an advantage over cold reason, which can never be productive of happiness. His passions make man live, his wisdom only makes him last.
[tr. Mathers (1926)]

The unfortunate thing about passions is not the misery they make one commit, and which degrade man. Without these disadvantages, they would overpower cold reason, which does not in the least a source of happiness. Passions make men live, wisdom only makes the endure.
[tr. Pearson (1973)]

The great disaster of passions is not the torment they cause, but the debasing errors and depravity into which they lead men. Without these drawbacks, passion would enjoy many advantages over cold reason, which never produces happiness. Passions enable men to live, wisdom merely enables them to survive.
[tr. Dusinberre (1992)]

The great misfortune of passions does not come from the torments that they cause, but from the base things they make a person do, and which degrade him. Without these inconveniences, they would have too many advantages over cold reason, which never makes people happy. Passions make a man live, wisdom and facts only make him endure.
[tr. Siniscalchi (1994)]

Now he is the basest of men who practises vice not only in his own person, but towards his friends also; but he the best who practises virtue not merely in his own person but towards his neighbour, for this is a matter of some difficulty.
tr. Chase (1847), ch. 2]

Worst of men is he whose wickedness affects not himself alone but his fellow with him; best of men is he whose virtue affects not himself alone but his fellow with him; for such a one has in all sooth a hard task.
[tr. Williams (1869)]

As then the worst of men is he who exhibits his depravity both in his own life and in relation to his friends, the best of men is he who exhibits his virtue not in his own life only but in relation to others; for this is a difficult task.
[tr. Welldon (1892)]

Now the worst man is he who exercises his wickedness both towards himself and towards his friends, and the best man is not he who exercises his virtue towards himself but he who exercises it towards another; for this is a difficult task.
[tr. Ross (1908)]

As then the worst man is he who practises vice towards his friends as well as in regard to himself, so the best is not he who practises virtue in regard to himself but he who practises it towards others; for that is a difficult task.
[tr. Rackham (1934)]

The worst sort of person, then, is the one who uses his depravity both in relation to himself and in relation to his friends, whereas the best sort is not the one who uses his virtue in relationship to himself but the one who uses it in relation to another person, since that is difficult work.
[tr. Reeve (1948)]

The worst man, then, is the one whose evil habit affects both himself and his friends, while the best man is one whose virtue is directed not to himself, but to others, for this is a difficult task.
[tr. Apostle (1975)]

So the worst person is the one who exercises his wickedness towards both himself and his friends, and the best is not the one who exercises his virtue towards himself but the one who exercises it towards another; because this is a difficult task.
[tr. Thomson/Tredennick (1976)]

So the worst person is the one who exercises wickedness in relation to himself and in relation to his friends, and the best is not he who exercises his virtue in relation to himself but the one who exercises it in relation to others, since this is a difficult thing to do.
[tr. Crisp (2000)]

Worst, then, is he who treats both himself and his friends in a corrupt way, but best is he who makes use of virtue not in relation to himself but in relation to another. For this is a difficult task.
[tr. Bartlett/Collins (2011)]