 Here Śāntideva focuses our attention on the future consequences that our actions can causally “stop” or “bring about”; at least in this passage, he seems to be advocating consequentialism. In particular, what Śāntideva is concerned with here is the experienced quality of certain feelings; he is trying to stop “pain and suffering” and bring about “pleasure and happiness.” Philosophers use the term “hedonism” to refer to the view that takes the presence of happiness and the absence of suffering to constitute well-being. Moreover, the view Śāntideva advocates is universalist, because it extends moral concern to all sentient beings. It’s fairly clear, moreover, that Śāntideva is an advocate of maximization: he regards it as mandatory to bring about a small amount of suffering to prevent a greater amount, and to sacrifice a small amount of happiness to achieve a larger amount. And since he does not say anything about constraints or important considerations arising from the distribution of happiness and suffering, the most plausible reading of this passage would involve accepting aggregation, in which the happiness and suffering of all beings are considered together, without attaching significance to how these are distributed. Now the ethical view called “classical utilitarianism” can be defined as aggregative, maximizing, universalist, hedonist consequentialism. This passage, then, can most naturally be interpreted as a statement of the classical utilitarian form of consequentialism.