What does the first para of Lonaphala Sutta mean?

Translation:

Bhikkhus, if someone says: "how many actions a person done are how many results a person get back". Bhikkhus, if that be so, there is no meditation for enlightenment and there is no apparent path to end suffering rightfully.
Bhikkhus, if a person says: "how many actions a person done, only results which possible to get back, are how many results a person get back". Bhikkhus, if that be so, there is no meditation for enlightenment and there is no apparent path to end suffering rightfully.
http://www.84000.org/tipitaka/read/v.php?B=20&A=6567&Z=6647&eng=metta_e
(I modified from that link.)

Why I translate like that?
I combine above titles with their explanation below. Because in ancient theravāda study system culture, sutta's context must relate each others. This is called tanti-bhāsā.

Here bhikkhus, a certain person doing a trifling evil action would pull him to hell. Here bhikkhus, a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.
Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.
Here bhikkhus, a certain person is undeveloped, in body,2 virtues,2 in mind,[3] in wisdom,[4] is insignificant with a small self[5] living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell (uppapajja-vedanīya; this life's and hell in next life's results of puthujana are possible to get back).
Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?
Here bhikkhus, a certain person (ariya) is developed, in body, virtues, in mind, in wisdom, is with a significant self immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now (diṭṭhadhamma-vedanīya; this life's results of ariya are possible, but hell in next life is impossible) and mostly nothing would be apparent.

So, "how many actions, ditthadhamma-vedanīya and hell in upapajja-vedanīya, a person done, only results which possible to get back, are how many results a person get back". (puthujana can get both diṭṭhadhamma-vedanīya and hell in upapajja-vedanīya back, but ariya can get just diṭṭhadhamma-vedanīya back.)
Therefore buddha taught in Cakkhu Sutta:

4. “Monks, if anyone takes faith and is settled in these things (be sotāpanna-ariya), it is said he lives in conformity with faith, has entered the righteous way, the way of Great Beings, has gone beyond the field of ordinary man, and it is not possible that he is doing actions that lead to hell, the animal womb, or the sphere of ghosts be born there. It is not possible that he should die without realizing the fruits of entry in the stream of the Teaching.