M. Tulli Ciceronis: De Finibus Bonorum Et Malorum: Libri Quinque Book

What could be more important to the reader than working out for herself which is the right way to live? 'Julia Anna, Introduction
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In short, a life that contains, in addition to virtue, a plentiful supply of the other things that are in accordance with nature is not more worth seeking, but more worth adopting, than a life consisting of virtue alone. (4.20)
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The way of life they commended was one spent in quiet contemplation and study. This is the most god-like of lives, and so most worthy of the wise person. (5.11)

Lacking the nobler delights of intellectual pursuit, they seek out any kind of company or social gathering instead. (5.56)

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A good text for both information and criticism of ancient Epicurean and Stoic thought. I don't like spending time learning the ins and outs of particular philosophies, but prefer to spend my time developing my own through experience and time, and by cherry-picking the 'best' aspects from all philosophies; I would echo Montaigne:
Let him make him sift every thing, and lodge nothing in his brain on authority merely and on trust; let not Aristotle's principles be his principles, any more than those of the Stoics or Epicureans; let this diversity of opinions be put before him: he will choose if he can; if not . . .
Having said that, there are many good things to be plucked from this work, never mind the overview and criticism of the aforementioned philosophies. Whatever the intent behind the reading, time spent with this work is time well spent.
'However, evening is drawing in and I must return home. Enough, then, for now. I hope we shall often return to these subjects.' 'Indeed we shall', said Cato. 'There is no finer pursuit.'
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For the ancients, if an ethical theory can provide no guidance as to how we can incorporate it into our ethical reflection, then it is not a serious ethical theory. (Introduction)

The greater the study, the greater the reward. If wisdom can be attained, one should not just acquire it but enjoy it to the full. (1.2)

There is no need to waste my time picking a fight with those who prefer to read Greek texts, provided only that they do read them, and do not just pretend to. (1.10)

The root cause of life's troubles is ignorance of what is good and bad. (1.43)

Desire is insatiable: it destroys not only individuals but whole families; often it can even bring an entire nation to its knees. It is from desire that enmity, discord, dissension, sedition, and war is born. Desire not only swaggers around on the outside and hurls itself blindly at others: even when desires are shut up inside the heart they quarrel and fight amongst themselves. A life of great bitterness is the inevitable result. So it is only the wise person, by pruning back all foolishness and error, who can live without misery and fear, happy with nature's own limits. (1.43-44)

Very many people, unable to hold fast to their own decisions, become defeated and debilitated by whatever spectre of pleasure comes their way. So they put themselves at the mercy of their appetites, and fail to force the consequences; and thus for the sake of some slight and non-necessary pleasure'which might have been obtained in a different way, or even neglected altogether without any ensuing pain'they incur serious illness, financial loss,. A broken reputation, and often even legal and judicial punishment. (1.47)

One who constantly entertains plans and projects that compete amongst themselves and pull in different directions can know nothing of peace or tranquility. (1.58)

Moreover foolish people are forgetful of past successes, and fail to enjoy present ones. They simply await success in the future, but because that is necessarily uncertain, they are consumed with anxiety and fear, they are especially tormented when they realise, too late, the tthey pursued wealth or power or possessions or honour to no avail, and have failed to obtain any of the pleasures whose prospect drove them to endure a variety of great suffering. (1.60)

Epicurus represents the wise person who is always happy as one who sets desire within limits; is heedless of death; has knowledge of the truth about the immortal gods, and fears nothing; and will not hesitate to leave life behind if that is best. Equipped with these principles, the wise are in a constant state of pleasure, since there is no time in which they do not have more pleasure than pain. They recall the past with affection; are in full possession of the present moment and appreciate how great are it's delights; have hope for the future, but do not rely on it'they are enjoying the present. (1.62)

But he failed to see the most obvious consequence. He says that he is not interested in defining his terms; but without this it can often be impossible for the disputants to reach agreement on what it is they are discussing. Consider the very topic we are debating now. We are enquiring into the highest good. But can we really understand what sort of thing this is unless we have sounded each other out on what we mean by "highest" and what indeed we mean by the term "good" itself when we speak of the highest good? (2.4)

'Then tell me', I said, 'in the case of one who is thirsty, is drinking a pleasure?' 'Who could deny it?' 'Is it the same pleasure as having a quenched thirst?' 'No, it is quite a different kind. A quenched thirst is a "static" pleasure, whereas the pleasure of having one's thirst quenches is "kinetic".' (2.9)

He has also somehow won over the group that possesses the lowest authority but the greatest power, namely the general public. (2.44)

You dress up just for show but the truth is hidden within. (2.77)

Once happiness is achieved, it is as permanent as the wisdom that brings it about. There is no need to wait until the end of our days, as Herodotus tells us that Solon warned Croesus to do. (2.87)

I take seriously Socrates' maxim that the best seasoning for one's good is hunger, and the best flavouring for one's drink is thirst. (2.90)

If, on the other hand, his life had been awash with pleasure, but morally disreputable, then he would have been unhappy. (2.93)

Your maxim "Short if it is severe; light if it is long" makes a nice jingle. But virtue, high-mindedness, courage, and endurance are the real remedies for the alleviation of pain. (2.95)

The entire notion wishing to be commemorated at feasts after one's death is alien to persons of learning . . . I will say just this: it is more appropriate for you to celebrate Epicurus' birthday than it was for him too stipulate its celebration in his will. (2.103)

There is the familiar saying, "A task completed is a pleasant one." Euripides puts it well: "Sweet is the memory of labours past." 'Andromeda [lost] (2.105)

I turn to your contention that the pleasures and pains of the mind are greater than those of the body, since the mind can range over past, present, and future, while the body is only aware of the present moment. (2.108)

The final aim, then, is to live consistently and harmoniously with nature. This being so, all who are wise necessarily live happy, perfect, and blessed lives, with no impediment or obstacle, lacking nothing. (3.26)

The four [emotional disurbances] are: sorrow, fear, lust, and what the Stoics call hêdonê, a term applicable to body as well as mind. I prefer to speak of "elation", meaning the sensual delight of the exultant mind. (3.35)

You say the the audience will be inspired to believe so. A Stoic inspire anyone? More likely to dampen the ardour of the keenest student. (4.7)

. . . a noble and honourable occupation for our hours of leisure. (4.12)

Thus, say that someone who has lived pleasantly for ten years has an equally pleasant month of life added on. That is a good thing'the month's additional pleasure carries some weight. None the less, the life would still have been a happy one regardless of the addition. (4.30)

Virtue, after all, is the perfection of reason. (4.35)

. . . seduced by the glorious grandeur of language. (4.60)

Some vices are worse than others. (4.67)

Ignorance of the supreme good, however, is necessarily equivalent to ignorance of how to plan one's life. And this may take one so far off course that one loses sight of any haven to provide shelter. Once, however, we understand the highest ends, once we know what the ultimate good and evil is then we have a path through life, a model of all our duties, to which each of our actions can thereby be referred. (5.15)

Now a desire to know anything nor matter of what sort is simply a mark of inquisitiveness. But one who is led to a desire for knowledge by the contemplation of higher things should be considered the very finest example of a human being. (5.49)