Bentham never applied any particular moral weight or reasoning to his hedonic calculus, thereby providing little consideration for distribution of outcome. The virtually limitless pleasure of Amazon's C-suite, board members, and major shareholders on the backs of a million employees is equally as justifiable under Benthamite utilitarianism, as prohibition of abortion, for even for that matter the Palestinian genocide.
A lot depends on how you weigh these things. Which is one of the core problems with making sense of it.
And it must be said that human pleasure is kind of limited, or at least suffers from diminishing marginal returns. The sensation of having a gazillion dollars (or whatever you might buy with it) is not a gazillion times better in any meaningful sense than the sensation of having or buying something with one dollar. Currency is not a measurement of pleasure. At best it is loosely correlated. It is quite plausible that distributing wealth equally is the way to go to satisfy a serious attempt at Benthamite moral calculation (rather than referencing Utilitarianism as a clumsy attempt to justify an exploitative economic system). Jeff Bezos only has one brain and it can only feel so good even if he somehow lives forever. It is much easier to multiply the number of people with less expensive pleasures. E.g. compare a cruise liner to
Koru and
Abeona. The cruise liner is way more efficient simply because it can carry vastly more people who, even if they have substantially less fun individually, are still going to outweigh the small number on the super-yacht.
Where I think Bentham's philosophy kind of falls apart is what happens when we ask how much pleasure can be derived by filming the torture of Jeff Bezos. A lot of (former and current) Amazon associates can watch that video, after all. And he's only one brain. Mill might reply that the
quality of that sort of pleasure based on inflicting pain in revenge, even so widely distributed, is just not enough to justify torturing anyone over. He'd prefer it if all the Amazon associates were reading books and doing philosophy and getting elected to parliament like himself.
Mill would also have another angle to argue against such a thing in that normalizing taking pleasure from the viewing of torture, even if there were some specific times where it might seem to satisfy a utilitarian calculation, would have downstream effects (on pleasures and pains) such that it would be better in the long term to have a rule absolutely prohibiting such a thing. (Hence "rule utilitarianism" versus "act utilitarianism".)
You gotta look to Mills, or more importantly Rawls, for any kind of consideration as to how outcomes might be morally distributed. It's no wonder why Mills matters little beyond his writings on women, or one may never hear of Rawls outside graduate-level philosophy and legal theory classes.
When I attended college it was better about this than you're saying, although not by much. You'd encounter
Political Liberalism and
On Liberty in a 400 level social philosophy course.