One who does harm with weapons to those who are harmless and should therefore not be harmed will soon come to one or more of these ten consequences (Verse 137):
One will be subject to severe pain, impoverishment, injury to the body (i.e., loss of limbs), serious illness (e.g., leprosy), lunacy, misfortunes following the wrath of a ruler, wrongful and serious accusations, loss of relatives, destruction of wealth, or the loss of home by fire or lightning. After the dissolution of the body, the foolish perpetrator will be reborn in the plane of continuous suffering (niraya) (Vv. 138-140).
The Story of Elder Maha Moggallana
Tipitaka.net (Dhammapada Story, Maha Moggallanatthera Vatthu)
The assassins surrounded his quarters. But Maha Moggallana, with his supernormal power [of bodily mastery], escaped through a keyhole and then through the roof. The would-be killers could not get hold of the elder for two months. When the assassins again surrounded him on the third month, Maha Moggallana, recollecting that he had yet to exhaust the woeful karma for an unwholesome deeds done by him during one of his past births, did not exercise his supernormal power.
The news of Maha Moggallana's passing at the hands of assassins spread like wildfire. King Ajatasattu ordered his men to investigate and apprehend the culprits. The assassins were caught and burned to death.
The monastics felt great sorrow over the death and could not understand why such an exalted personage as a chief disciple of the Buddha should die at the hands of assassins.
The Death of Maha Moggallana in detail
Hellmuth Hecker (information gathered from various canonical sources)
He passed away two weeks after his friend Sariputra, on the new moon day of the month Kattika (October/November). The Great Demise of the Buddha took place in the full-moon night of the month Vesakha (May), six months after the death of his two chief male disciples. The Buddha was in his 80th year when he passed away, while both Sariputra and Maha Moggallana died at 84. These were the circumstances of Moggallana's death.
Particularly the very lowest type of Jains in Magadha were so enraged about that loss of public esteem and support that they wanted to get rid of Maha Moggallana. Without investigating the causes in themselves, they projected blame externally and concentrated their envy and hate on Maha Moggallana. Hesitating to commit murder themselves, they conceived another plan. Even in those days there were professional criminals ready to kill for a fee. There are always unscrupulous men willing to do anything for money. So some wrong-minded Jains hired such a gang and ordered them to kill Maha Moggallana.
They left disappointed but returned on the following day. On six consecutive days Maha Moggallana escaped from them in the same way. His motivation was not the protection of his own body, but saving them from the fearsome karmic consequences of such a murderous deed, necessarily leading to rebirth in the dismalest of hells. He wanted to spare them such a fate by giving them time to reconsider and abstain from their crime.
But their greed for the promised money was so great that they persisted and returned even on the seventh day. Their persistence was "rewarded," for on that seventh day Maha Moggallana suddenly lost the magic control over his body. A heinous deed committed in days long past (by causing the death of his own parents) had not yet been expiated, and the ripening of that old karma confronted him now, just as others are suddenly confronted by a grave illness.
But Mah Moggallana's great physical and mental strength was such that his vital energies had not yet succumbed. He regained consciousness and was able to drag himself to the Buddha. There, in the Buddha's presence...at the source of the deepest peace, Maha Moggallana breathed his last (Jat. 522E). The inner peace in which he dwelt since he attained to sainthood never left him. It did not leave him even in the last seven days of his life, which had been so turbulent. But the threat of doom was only external.
Sariputra and Maha Moggallana were such wonderful disciples that the Buddha said the assembly of monastis appeared empty to him after their death. It was marvelous, he said, that such an excellent pair of disciples existed. But it was marvelous, too, that, in spite of their excellence, there was no grief, no lamentation on the part of the Buddha, when the two had passed away [Note 11].