《太平廣記》卷十三引 晉 葛洪 《神仙傳·郭璞》：“ 郭璞 字 景純 ……殯後三日， 南州 市人見 璞 貨其平生服飾，與相識共語，非但一人。 敦 ( 王敦 )不信，開棺無屍。 璞 得兵解之道，今為 水仙伯 。”後以“郭景飛仙”謂 郭璞 得道成仙。 郭景 為 郭景純 的省稱，即 郭璞 。 宋 張繼先 《春從天上來·鶴鳴奉旨》詞：“計功成果就，無真教， 郭景 飛仙。”
"郭景飛仙"是一個源自中國古代道教神仙傳說的典故性詞組，并非現代漢語詞典中的标準詞條。其核心含義指東晉著名學者郭璞（字景純）得道成仙的傳說，常用來比喻文人超凡脫俗或隱逸仙去。以下是詳細解析：
郭景
指郭璞（276年－324年），字景純，東晉文學家、訓诂學家、風水鼻祖。《晉書·郭璞傳》載其博學多才，尤精蔔筮、堪輿之術，著有《葬書》《爾雅注》等。其名號“景純”常被簡稱為“景”，故“郭景”即郭璞的代稱。
飛仙
道教術語，指羽化飛升、得道成仙。《太平廣記·神仙傳》等多部古籍記載郭璞因精通方術，死後被傳為“兵解成仙”（即借被殺之形解脫肉體，元神升仙）。如《曆世真仙體道通鑒》稱其“屍解而去，世傳為水仙伯”。
典故出處
傳說郭璞預知死于王敦之亂，從容就義後屍身消失，僅留衣冠（一說化為白鶴飛升）。南朝梁·蕭統《文選》注引《郭璞别傳》雲：“璞卒後三日，南州市人見其貨其平生服飾，與相識共語，非但一人。敦不信，開棺無屍，乃兵解也。”此即“郭景飛仙”的文獻雛形。
象征意義：
該詞承載了文人追求精神超脫、厭棄塵世的理想。如李白《經亂離後天恩流夜郎》中“郭景飛仙去，靈光巋然存”，即以郭璞飛仙喻指高士離世，寄托對隱逸仙境的向往。
學術關聯：
郭璞作為語言學大家，其《爾雅注》《方言注》是漢語訓诂學裡程碑。後世學者常借“飛仙”贊譽其學術成就如仙道般玄妙深邃，如清代段玉裁稱其注疏“如列仙之俦，不可幾及”。
官方正史記載郭璞生平及被殺始末，為典故的史實基礎。
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“郭景飛仙”是一個源自晉代人物典故的成語，主要涉及曆史人物郭璞（字景純）的傳說。以下是綜合多個來源的詳細解釋：
出處與典故
該成語最早見于晉代葛洪的《神仙傳·郭璞》，記載于《太平廣記》卷十三。傳說郭璞（字景純）精通玄學、風水，死後三日，有人見他在南州變賣衣物，開棺後發現屍體消失。後人認為他通過“兵解”（道教成仙方式之一）得道，成為“水仙伯”。
詞義解析
使用場景
多用于文學或贊美語境，形容某人在學術、藝術等領域有非凡造詣。例如宋代張繼先《春從天上來·鶴鳴奉旨》詞中曾引用：“計功成果就，無真教，郭景飛仙”。
注意：部分資料（如）誤将“郭景”解釋為唐代郭子儀，實為晉代郭璞。建議優先參考《神仙傳》《太平廣記》等古籍記載。
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