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In “Sarana’s Dream,” the person who led the main character to dream and realize his dream was his Buddhist master. In “Yang Lin’s Dream,” it was a shaman in a Taoist temple and the Avalokitesvara in “Cho Shin’s Dream” who took on this role as a mediator. “Sarana’s Dream” affected “Yang Lin’s Dream,” and “Cho Shin’s Dream” was influenced by both dreams. The plot of these three dreams, regarded as a reality-dream-reality restoration cycle, is similar in the way that the main character expresses their interior hope in a dream and then returns to reality. And the main character, through the experience of a powerful dream, learns that reality is the same as his dream, and then asks if reality is different from dreaming. This thesis is written to show readers an analysis of an objective narrative structure of the three dreams. Thereby, V. Propp’s 31 syntagmatic functions were used as the comparison research method. For example, in Sarana’s Dream’s sequence, the schema is α+β3+δ+ε+ζ+η1+θ1+A6+B3+C+D+E9+F3+G+H+I2+↓+Ex+T. The schema of Yang Lin’s Dream is α+a+B+E2+G+K+↓+Ex, whereas Cho Shin’s Dream schema turned out to be α++β+γ2+δ+θ2+a1+B+D1+E1+F3+ G+J1+K+↓+Pr+Rs(Ⅹ-Ⅺbis C+Ⅻbis D+ⅩⅢbis E+ⅩⅣbis F)+O+Ex. The three dreams have the functions of α(initial situation), B(mediation, the connective incident), E(the hero’s reaction), G(guidance), ↓(return), Ex(exposure) as a commonness. Hence, when looking at the structure, we see the following: 1. Explanation of the initial situation before dreaming. 2. The upcoming of the mediator who makes the main character fall asleep. 3. The main character agrees upon the mediator’s actions. 4. Enters the dreaming world. 5. Returns to reality. 6. Reveals the story of the dream world. It can be demonstrated that, along with the main structure, the content of the stories have become more extent and abundant.