Article one presents good thoughts, good words, good deeds as the compact centre of Zoroastrian ethics, tying mind, speech and action together as the whole active self's alignment with asha. The same three-part division of a person's moral activity, thought, speech and bodily act, recurs as a formal ethical category in a tradition with no demonstrated historical contact with Zoroastrianism, which makes the comparison useful for what it shows about the shape rather than the source of the idea.
Buddhist ethics organises karma, action with moral consequence, into exactly three doors: karma of body, of speech and of mind, kaya, vac and manas in the classical vocabulary, and right conduct across all three is a recurring structural feature of Buddhist moral teaching from the earliest texts onward. Both traditions independently concluded that an ethical system addressing only outward deeds while ignoring speech and inner intention would be incomplete, and both settled on the same threefold division to say so, a case of two unrelated traditions arriving at the same analytic structure for what a moral life needs to cover.
Within Zoroastrian practice itself, the maxim is not merely a summary phrase but a liturgical formula with its own fixed place. Ashem Vohu, one of the shortest and most frequently recited prayers in the Zoroastrian liturgy, praises asha directly and is recited at the start of nearly every act of worship, and the good-thoughts formula article one describes is understood as its ethical elaboration, the prayer stating the principle in devotional form and the threefold maxim restating it as a rule for daily conduct, so that liturgy and ethics are, in this instance, two versions of the same short sentence.