So just so I understand: you personally don’t agree with this statement of the Sages?

The rabbinic statement can be understood like this:
“It is not comfortable for a person to have been created”—in terms of comfort, life is full of difficulties and quite a few moments of suffering, but difficulty and suffering do not necessarily mean that life is not good. A person can be happy even in living conditions that are not comfortable, and conversely a person can be miserable in very comfortable living conditions. Most people desire life and see life as something good (even if it isn’t always comfortable).

Personally, I think that this statement, at least if interpreted literally, is based on a conceptual mistake. In my opinion, it is impossible to compare a state in which I do not exist to one in which I do. If you ask me now, I am glad that I exist, but that is not a well-defined statement, because as noted it cannot be based on a comparison between states.
Therefore, in my view, it is more reasonable not to interpret their words that way, but rather to understand that they mean to describe in a vivid way the dangers of this world, to the point that figuratively one could say it would have been better not to exist. And the way to make it worthwhile is to examine one’s deeds.
However, if one looks from the point of view of the soul (which I have no idea how one could do), perhaps this has meaning: a comparison between a state in which it is not embodied in matter and one in which it is. Here at least the comparison has real conceptual substance, but I still don’t see how one could determine something like that.

Oren, actually in my opinion that is a less plausible interpretation. All in all, when people say it is better not to have been created, it seems they mean the bottom line. But there are other ways to explain it, for example what I suggested above.
Also, many times one can make something like an interpretive qualification and say that there is a certain aspect from whose perspective it may indeed be better not to exist, but that does not mean the sum total of aspects is like that. And maybe that’s what you meant here, except that with aspects one cannot necessarily reach a conclusion and bottom line, unlike the division into days and hours that you suggested.

The Talmud in Yoma attributes this statement to Azael and Azael, who were cast down to earth.
And this can be explained as a person’s awareness of morality (good and evil) and of the fact that he does not stand at the level he sets for himself. In that state, he judges himself strictly and says, “It would have been better had I not been created.” Yet precisely such an approach leads to moral nihilism, which causes the sons of God to take the daughters of men. And regarding this the Sages say: now that he has been created, let him repent.

When a person is disconnected from himself, from who he really is and not who he imagines himself to be, then he feels: it would have been better had I not been created, for the simple reason that this is a lack of understanding.
And then, when he completes that understanding,
it’s excellent that he was created, because he understands the process,
and looks at it from a divine point of view and not only from the perspective of the character he thinks he is.