戴(dai)表元7歲(sui)能文(wen),詩文(wen)多奇語。早(zao)年(nian)(nian)入太學,師(shi)事南宋禮部尚書王應麟和舒(shu)岳祥等(deng)文(wen)學大(da)師(shi)。南宋咸淳七年(nian)(nian)(1271)中(zhong)(zhong)進士,授(shou)(shou)迪功郎,次年(nian)(nian)授(shou)(shou)授(shou)(shou)建康府(fu)(今南京)教(jiao)授(shou)(shou),德(de)祐元年(nian)(nian)(1275)遷臨安教(jiao)授(shou)(shou),行戶部掌(zhang)故,均不就,以兵亂(luan)歸剡。歸里后讀經史,作詩文(wen)。次年(nian)(nian)三月,元兵南下,避難(nan)天臺、鄞縣。祥興二(er)年(nian)(nian)(1279)復返里。家素貧,戰亂(luan)毀劫(jie)后,生(sheng)活益艱,輾轉(zhuan)鄞縣、杭州等(deng)地,授(shou)(shou)徒(tu)賣文(wen)為(wei)生(sheng),門生(sheng)中(zhong)(zhong)以袁桷最(zui)負盛名。元至元二(er)十九年(nian)(nian)|(1292)聘任奉(feng)化(hua)(hua)養正(zheng)堂師(shi),與舒(shu)津、任士林等(deng)合修(xiu)《奉(feng)化(hua)(hua)縣志》;元大(da)德(de)八(ba)年(nian)(nian)(1304)61歲(sui)時,被人推薦為(wei)信州(今江西上饒)教(jiao)授(shou)(shou),再(zai)調婺州,因病辭職(zhi)。十年(nian)(nian)歸里,后薦為(wei)修(xiu)撰(zhuan)、博士,皆不赴(fu),讀書吟(yin)詩以終。
戴表(biao)元著(zhu)有《剡(yan)(yan)源集(ji)(ji)》、《剡(yan)(yan)源佚文》、《剡(yan)(yan)源佚詩(shi)》等。作品今(jin)存《剡(yan)(yan)源文集(ji)(ji)》30卷(juan),佚詩(shi)6卷(juan),佚文2卷(juan)。
戴(dai)表(biao)元學識淵博,力(li)主改革宋(song)末學者(zhe)(zhe)(zhe)萎(wei)蔽風氣,以文章大(da)家(jia)名(ming)(ming)(ming)重東南。詩(shi)(shi)文清(qing)新雅潔,多傷時憫亂,同(tong)情(qing)民間(jian)疾苦,詠家(jia)鄉名(ming)(ming)(ming)山秀水。戴(dai)表(biao)元的(de)(de)一(yi)些(xie)詩(shi)(shi)流(liu)露著同(tong)情(qing)民生(sheng)疾苦的(de)(de)感(gan)情(qing),例(li)如《采藤行》描寫商(shang)人和(he)手工(gong)業者(zhe)(zhe)(zhe),生(sheng)活(huo)較(jiao)好,而農民卻承擔著官府的(de)(de)沉重賦稅,結(jie)果是“南村種(zhong)麥空(kong)早熟,逐日(ri)扃門忍饑哭。”他另有(you)(you)些(xie)作(zuo)品(pin)寓有(you)(you)對趙宋(song)王朝的(de)(de)故國(guo)之思(si),如《感(gan)舊歌(ge)者(zhe)(zhe)(zhe)》,明代田汝成《西湖(hu)游覽志(zhi)馀》稱“戴(dai)帥初湖(hu)上(shang)贈歌(ge)者(zhe)(zhe)(zhe)一(yi)絕,有(you)(you)故國(guo)之思(si)焉。”此(ci)外如《通謝張可與參(can)政書》、《二歌(ge)者(zhe)(zhe)(zhe)傳》、《己卯歲初葺剡居》、《讀書有(you)(you)感(gan)》等,也(ye)屬此(ci)類(lei)。律詩(shi)(shi)雅秀,力(li)變宋(song)詩(shi)(shi)積習(xi),靜細清(qing)新,風致近晚唐。清(qing)顧嗣立《元詩(shi)(shi)選》評道:“剡源詩(shi)(shi)律雅秀,力(li)變宋(song)季(ji)余習(xi)。”其詩(shi)(shi)文常被用作(zuo)名(ming)(ming)(ming)言(yan)警句。
在元初詩(shi)人中,戴表元是鼓吹(chui)“唐(tang)(tang)風”、力矯宋詩(shi)之(zhi)(zhi)(zhi)弊的有(you)力人物(wu),他在《洪潛甫詩(shi)序》云:始時(shi)汴梁(liang)諸公言詩(shi),絕無唐(tang)(tang)風,其博(bo)贍者謂之(zhi)(zhi)(zhi)義山(shan),豁達(da)者謂之(zhi)(zhi)(zhi)樂(le)天(tian)(tian)而(er)已矣。宣城梅圣(sheng)俞(yu)出,一變而(er)為(wei)(wei)(wei)沖(chong)淡。沖(chong)淡之(zhi)(zhi)(zhi)至者可唐(tang)(tang),而(er)天(tian)(tian)下之(zhi)(zhi)(zhi)詩(shi),于(yu)是非圣(sheng)俞(yu)不(bu)為(wei)(wei)(wei)。然及其久(jiu)也,人知為(wei)(wei)(wei)圣(sheng)俞(yu)而(er)不(bu)知為(wei)(wei)(wei)唐(tang)(tang)。豫章黃魯直(zhi)(zhi)出,又一變而(er)為(wei)(wei)(wei)雄厚(hou)。雄厚(hou)之(zhi)(zhi)(zhi)至者尤(you)可唐(tang)(tang),而(er)天(tian)(tian)下之(zhi)(zhi)(zhi)詩(shi)于(yu)是非魯直(zhi)(zhi)不(bu)發。然及其久(jiu)也,人又知為(wei)(wei)(wei)魯直(zhi)(zhi)而(er)不(bu)知為(wei)(wei)(wei)唐(tang)(tang)。非圣(sheng)俞(yu)、魯直(zhi)(zhi)之(zhi)(zhi)(zhi)不(bu)使人為(wei)(wei)(wei)唐(tang)(tang)也,安于(yu)圣(sheng)俞(yu)、魯直(zhi)(zhi)而(er)不(bu)自(zi)暇為(wei)(wei)(wei)唐(tang)(tang)也。邇來百(bai)年(nian)間,圣(sheng)俞(yu)、魯直(zhi)(zhi)之(zhi)(zhi)(zhi)學皆厭。永嘉(jia)葉正(zheng)則倡“四靈”之(zhi)(zhi)(zhi)目,一變而(er)為(wei)(wei)(wei)清圓(yuan)。清圓(yuan)之(zhi)(zhi)(zhi)至者亦可唐(tang)(tang),而(er)凡枵中捷(jie)口(kou)之(zhi)(zhi)(zhi)徒,皆能(neng)托于(yu)“四靈”,而(er)益(yi)不(bu)暇為(wei)(wei)(wei)唐(tang)(tang)。唐(tang)(tang)且不(bu)暇為(wei)(wei)(wei),尚安得古?
戴表元(yuan)對理學(xue)(xue)和科舉(ju)制度破壞文(wen)(wen)(wen)學(xue)(xue)藝術的(de)現(xian)象,反復加(jia)以(yi)揭露和抨擊。袁(yuan)桷《戴先生(sheng)墓志銘》記載(zai)他(ta)(ta)“力言(yan)后宋(song)百五十(shi)余年理學(xue)(xue)興而文(wen)(wen)(wen)藝絕”,這一點在他(ta)(ta)留下的(de)許多文(wen)(wen)(wen)章(zhang)中仍(reng)然可以(yi)看到。如《方使君詩序》記南宋(song)末都城臨安士人(ren)的(de)風氣:“當是(shi)時,諸賢高談性命,其次不過馳騖于竿牘俳諧、場屋破碎之(zhi)(zhi)文(wen)(wen)(wen),以(yi)隨時悅俗,無有肯以(yi)詩為事者(zhe)。”《張仲實詩序》又言(yan),時人(ren)“見有橫眉擁鼻(bi)而吟者(zhe),輒靳之(zhi)(zhi)曰(yue):‘是(shi)唐(tang)聲(sheng)也,是(shi)不足為吾學(xue)(xue)也。吾學(xue)(xue)大(da)(da)出(chu)之(zhi)(zhi)可以(yi)詠歌唐(tang)虞,小出(chu)之(zhi)(zhi)不失為孔氏之(zhi)(zhi)徒,而何用是(shi)啁(zhou)啁(zhou)為哉!’”《元(yuan)史(shi)》中說戴表元(yuan)于至(zhi)元(yuan)、大(da)(da)德間,在東(dong)南一帶“以(yi)文(wen)(wen)(wen)章(zhang)大(da)(da)家(jia)名重一時”,可見他(ta)(ta)在當時的(de)影響。
戴表元的散文清(qing)深(shen)雅潔,蓄而始(shi)發,四(si)方(fang)人(ren)(ren)士(shi)爭相師法,為(wei)至元、大德(de)年(nian)間(jian)東南文章大家第一(yi)人(ren)(ren),人(ren)(ren)稱江(jiang)南夫子。宋濂于元人(ren)(ren)中(zhong)推之獨至。《寒光亭(ting)記》、《清(qing)峙軒(xuan)記》、《秋山記》、《觀(guan)漁(yu)賦》等(deng)亦均可讀(du)。《貓議》中(zhong)以貓喻人(ren)(ren),有言(yan)外意;《觀(guan)漁(yu)賦》寫捕魚須到(dao)大海始(shi)得大魚,溝渠中(zhong)只能捉到(dao)一(yi)些蝦蛤,發人(ren)(ren)深(shen)省。