The Jin-Yuan Period (1115-1368) is a crucial time for the formation and finalization of Shu Han (221-263) Orthodoxy. Shu Han Orthodoxy evolved in the North for over a century, from Jurchen Jin people’s general tendency of honoring Liu Bei (161-223) and depreciating Cao Cao (155-220), to Hao Jing’s (郝经 1223-1275) completion of Xu Hou Han Shu (Book of the Later Han Continued), and then to the prevalence of the dramas of the Three Kingdoms. Contributed to the formation of the orthodoxy in the North were the preference for Liu Bei as a “child of one’s own,” the revelation of Liu Bei seeing people as the foundation of a state, and his belief of the world and country for all, as can be shown in the battles fought in Dangyang (当阳) and the posthumous decree made in Yong’an (永安). In comparison, the orthodoxy in the South was made more to find enough righteousness for the legitimacy of the Southern Song Dynasty (1127-1279), which was content to retain sovereignty over a part of the country south of the Yangtze River. Though through different pathways, the orthodoxy in the North and that in the South finally converged, when the North recognized and supplemented Zhu Xi’s (1130-1200) Tongjian Gangmu (Outlines and Details of the Comprehensive Mirror) in the early Mengolian Yuan Dynasty (1279-1368). The decline of Cao Cao’s image and the finding of inner resources in Zhuge Liang’s (181-234) ritual system had promoted the formation and evolution of this trend of thought.