"sandhi is derived from saṃ + dhā meaning “putting together” and is used to refer to the transformation that results from the joining together of two words (or two parts of a word) for the sake of euphony.”
Bīja (T. sa bon ས་བོན་; C. zhongzi), literally “seed”, is used in two contexts:
1) “karmic seeds” that ripen upon meeting with appropriate causes and condition;
2) “seed syllables” used as a focus for visualization in tantric practices.
(SuttaCentral — Dictionary)[2]
bīja
seed; germ; generating element
Nature and the Environment in Early Buddhism by S. Dhammikabīja
Seed. A seed is a new plant in the form of an embryo. Some of the parts of seeds mentioned in the Tipiṭaka include the husk (thusa), the kernel (miñja), and in the case of germinating seeds, the sprout or shoot (aṅkura). The seeds of certain plants are encased in a pod (sipāṭaka or kuṭṭhilika). In order to germinate a seed has to have an intact casing, be fresh, be unspoiled by wind or heat and be sown in a good field with properly prepared soil AN.i.135. Some seeds have hard shells that crack only if burned and it was noticed that new shoots often appear quickly after a forest fire SN.i.69. The two factors that enable a seed to grow are nutrition from the soil (paṭhavi rasa) and moisture SN.i.134. Whether the leaves or fruit of the plant is sweet or bitter was believed to depend not on the nutrition but on the nature of the seed AN.i.32. Commenting on the endless cycle of agriculture the monk Kāḷudāyin said: “Again and again they sow the seed; again and again the god king rains; again and again farmers plough the fields; again and yet again the country has grain” Thag.532. The seven types of edible seeds usually mentioned in the Tipiṭaka are sāli, vīhi, mugga, māsa, tila and taṇḍulaMN.i.457. Elsewhere, the first two of these are included in a list of edible grains Vin.iv.264. See Dhañña.
(Wikipedia) [3]
In Hinduism and Buddhism, the Sanskrit term Bīja (बीज) (Jp. 種子 shuji) (Chinese 种子 zhǒng zǐ), literally seed, is used as a metaphor for the origin or cause of things and cognate with bindu.
In traditional Buddhist thought, there are four forms of birth:
birth from an egg (Sanskrit: Andaja; Pali: Aṇḍaja; Chinese: 卵生; Standard Tibetan: Sgongskyes)—like a bird, fish, or reptile;
birth from a womb (Sanskrit: Jarayuja; Pali: Jalābuja; Chinese: 胎生; Standard Tibetan: Mnal-skyes)—like most mammals and some worldly devas;
birth from moisture (Sanskrit: Samsvedaja; Pali: Saṃsedaja; Chinese: 濕生; Standard Tibetan: Drod-skyes)—probably referring to the appearance of animals whose eggs are microscopic, like maggots appearing in rotting flesh;
birth by transformation (Sanskrit: Upapaduka; Pali: Opapatika; Chinese: 化生; Standard Tibetan: Rdzus-skyes)—miraculous materialization, as with this devas.
The Noble Truth of the Path Leading to the Cessation of Suffering gives us the Noble Eightfold Path which consists of eight limbs arranged in three groups: Sīla, Samādhi, and Paññā.
Verse 155: Not having led the Holy life, not having obtained wealth in their youth; such as these the unwise, pine away like aged herons in a life in which there are no fish. (Dhammapada)
Verse 184: Forbearing patience is the most excellent asceticism; Nirvana is supreme, so say the Buddha’s. He is not a recluse who harms another; nor is he an ascetic who molests others. (Dhammapada)
Verse 167: Do not follow mean friends (Sansualities). Dwell not in negligence. Cherish not face views. Be not merely for the worldly growth. (I.e.subject to repeated birth and deaths.)