《太平广记》卷十三引 晋 葛洪 《神仙传·郭璞》：“ 郭璞 字 景纯 ……殯后三日， 南州 市人见 璞 货其平生服饰，与相识共语，非但一人。 敦 ( 王敦 )不信，开棺无尸。 璞 得兵解之道，今为 水仙伯 。”后以“郭景飞仙”谓 郭璞 得道成仙。 郭景 为 郭景纯 的省称，即 郭璞 。 宋 张继先 《春从天上来·鹤鸣奉旨》词：“计功成果就，无真教， 郭景 飞仙。”
"郭景飞仙"是一个源自中国古代道教神仙传说的典故性词组，并非现代汉语词典中的标准词条。其核心含义指东晋著名学者郭璞（字景纯）得道成仙的传说，常用来比喻文人超凡脱俗或隐逸仙去。以下是详细解析：
郭景
指郭璞（276年－324年），字景纯，东晋文学家、训诂学家、风水鼻祖。《晋书·郭璞传》载其博学多才，尤精卜筮、堪舆之术，著有《葬书》《尔雅注》等。其名号“景纯”常被简称为“景”，故“郭景”即郭璞的代称。
飞仙
道教术语，指羽化飞升、得道成仙。《太平广记·神仙传》等多部古籍记载郭璞因精通方术，死后被传为“兵解成仙”（即借被杀之形解脱肉体，元神升仙）。如《历世真仙体道通鉴》称其“尸解而去，世传为水仙伯”。
典故出处
传说郭璞预知死于王敦之乱，从容就义后尸身消失，仅留衣冠（一说化为白鹤飞升）。南朝梁·萧统《文选》注引《郭璞别传》云：“璞卒后三日，南州市人见其货其平生服饰，与相识共语，非但一人。敦不信，开棺无尸，乃兵解也。”此即“郭景飞仙”的文献雏形。
象征意义：
该词承载了文人追求精神超脱、厌弃尘世的理想。如李白《经乱离后天恩流夜郎》中“郭景飞仙去，灵光岿然存”，即以郭璞飞仙喻指高士离世，寄托对隐逸仙境的向往。
学术关联：
郭璞作为语言学大家，其《尔雅注》《方言注》是汉语训诂学里程碑。后世学者常借“飞仙”赞誉其学术成就如仙道般玄妙深邃，如清代段玉裁称其注疏“如列仙之俦，不可几及”。
官方正史记载郭璞生平及被杀始末，为典故的史实基础。
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“郭景飞仙”是一个源自晋代人物典故的成语，主要涉及历史人物郭璞（字景纯）的传说。以下是综合多个来源的详细解释：
出处与典故
该成语最早见于晋代葛洪的《神仙传·郭璞》，记载于《太平广记》卷十三。传说郭璞（字景纯）精通玄学、风水，死后三日，有人见他在南州变卖衣物，开棺后发现尸体消失。后人认为他通过“兵解”（道教成仙方式之一）得道，成为“水仙伯”。
词义解析
使用场景
多用于文学或赞美语境，形容某人在学术、艺术等领域有非凡造诣。例如宋代张继先《春从天上来·鹤鸣奉旨》词中曾引用：“计功成果就，无真教，郭景飞仙”。
注意：部分资料（如）误将“郭景”解释为唐代郭子仪，实为晋代郭璞。建议优先参考《神仙传》《太平广记》等古籍记载。
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