Yes, I would say MA 111 is essentially the same as the Pali in that it doesn’t contradict it, but the presentation is a little different. T57 is an early An Shigao translation that isn’t easy to translate because his vocabulary is different than later texts that I’m more familiar with.
MA 111’s section on karma reads:
"How is karma known? There are two kinds of karma: karma of intentions and of past intention. This is called knowing karma.
"How is the cause of karma’s arising known? Contact.* Because of contact then there’s karma. This is called knowing the cause that gives rise to karma.
- 更樂 literally means something like “to experience,” but it’s used in MA to translate sparśa.
"How is the result of karma known? Some karma is dark and has dark result. Sometimes karma is light and has light result. Sometimes karma is dark and light and has dark and light result. Sometimes karma is neither dark nor light and has no result. That’s the entirety of various karmas. This is called knowing the results that karma has.
"How are the comparisons* of karma known? Some karma lead to birth in hell; some karma lead to birth among animals; some karma lead to birth among hungry ghosts; some karma lead to birth up in the heavens; and some karma leads to birth among humans. This is called knowing the comparisons of karma.
- 勝如 literally means “greater likeness,” which is awkward in English.
"How is the cessation of karma known? Contact ceases and then karma ceases. This is called knowing the cessation of karma.
“How is the path to the cessation of karma known? It’s the noble eightfold path. Right view to right concentration are the eight. This is called knowing the path to the cessation of karma. If a monk thus knows karma, knows the cause that gives rise to karma, knows the result that karma has, knows the comparisons of karma, knows the cessation of karma, and knows the path to the cessation of karma, then he’s comprehended the religious life (brahmacaryā). He’s able to end all karma.”