Whilst scholars may have proposed that there's some abhidhammic influence occurring here in MN 117, I'm a little hesitant to follow suit... mainly because I see the:
[A]. with asavas, resulting in acquisitions
[B]. without asavas, transcendent
... distinction as having closer and older parallels to other suttas - for example, AN 4.235...
[A1 - from MN 117] "And what is the right view that has effluents, sides with merit, & results in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is the right view that has effluents, sides with merit, & results in acquisitions.
[A2 - from AN 4.235]. ""And what is kamma that is bright with bright result? There is the case where a certain person fabricates a non-injurious bodily fabrication... a non-injurious verbal fabrication... a non-injurious mental fabrication... He rearises in a non-injurious world... There he is touched by non-injurious contacts... He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called kamma that is bright with bright result."... and ...
[B1 - from MN 117]. "And what is the right view that is without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for Awakening, the path factor of right view of one developing the noble path whose mind is noble, whose mind is free from effluents, who is fully possessed of the noble path. This is the right view that is without effluents, transcendent, a factor of the path.
[B2 - from AN 4.235] "And what is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma."
Whilst it's possible that suttas like these were used as source material for Abhidhamma, doesn't in my mind mean that the causality went the other way. The notion that good actions lead to good states of mind, which can in turn be utilised in pursuit of the final goal of nibbana is nothing new... nor is it something that requires Abhidhamma for its substantiation.