敕水禁壇首見於唐代道教儀節，目的在於潔淨及封禁壇場。唐代創始之初主要是為醮儀而設，晚唐之後方被齋儀吸收成為固定節次，當代各地的地方道教傳統也普遍保存敕水禁壇（或稱敕壇、敕水、禁壇）科儀。本文擬通過贛東北（舊屬廣信府上饒地區）的地方道教傳統，包括清微、本地靈寶、福建靈寶等不同教派的敕水禁壇比較研究，考察宋元新道法元素在當代敕水禁壇科儀中的運用，以及其中所反映的地方道教儀式的多樣性與典型問題，並進一步回應臺北正一與臺南靈寶在儀式時間安排上所呈現的醮、齋本位及教派傳統之別。初步研究發現，敕水禁壇在當代醮儀中的時間安排，既可作為識別教派傳統的依據之一，同時也有助於討論宋代典籍所謂的「靈寶立齋而正一有醮」的觀點。

The Chishui Jintan first appeared during the Tang dynasty as a ritual to purify and bar the altar. At the beginning of the Tang dynasty, it was mainly performed as part of offering rituals (jiao). After the late Tang dynasty, it was absorbed into fasting rituals (zhai) and became a regular sequence. At present, Taoist traditions in local communities preserve the Chishui Jintan rites (also referred to as “consecrating the altar,” “consecrating water,” or “barring the altar”). This paper intends to compare the Chishui Jintan rites of different Taoist movements such as Pure Tenuity, local Numinous Treasure, and Fujian Numinous Treasure, in local Taoist traditions of Northeast Jiangxi (formerly part of the Shangrao area of Guangxin Prefecture). It will also investigate the use of exorcism in Song and Yuan dynasty Chishui Jintan rites, as well as the diversity and typical issues of local Taoist rituals reflected in it, and further respond to the differences in the ritual time arrangements between Orthodox Unity Taoism in Taipei and Numinous Treasure Taoism in Tainan. These time arrangements reflect the place of fasting and offering rituals as well as differences between these two great Taoist traditions. Preliminary research has found that the time arrangement of the Chishui Jintan in contemporary rituals can be used as one of the bases for identifying different Taoist traditions, and is also helpful in discussing the socalled “Lingbao established fasting rituals while Zhengyi specializes in offering rituals” discourse in the Taoist classics of the Song dynasty.