How to accept things as-is and live according to as-is? In the search for meaning and purpose of life, it seems that Buddhism is silent on this issue that many modern people are concerned with. The way to reconcile seems to be "accept things as it is".

However, I personally know people who have trouble living without a "meaning of life". They ask themselves questions like "Why do I need to do this? Why can't I do that instead?". They are not nonconformist, but just does not see the point of doing anything at all. These thoughts can actually lead some of them to become suicidal as a form of release.

What does Buddhism teach about how lack of meaning of life can make someone so negative, and the method, procedures and way of thinking that can help people to "accept things as it is"?

Notes to my personal understanding to help with better quality answers.


"Meaning of Life" and "Purpose of Life" are not necessarily the one and same thing.
Not finding the meaning/purpose does not mean it doesn't exist


Clarification:
I am not blaming Buddhism for "lack of meaning/purpose of life", although some of those troubled people claim to be Buddhists themselves. Instead, I am exploring the real Buddhist way of managing this anxiety. In other beliefs and religion, the meaning is prescribed and the troubled people find peace in that. But my views are similar to the Buddhist view, so I hope to find a way to cope without resorting to those religions or "artificial comfort".
As I answered in the other question, meaning and purpose are artificial assignations from external sources. It is impossible for anything to have more meaning than is intrinsic in its nature; therefore, the meaning of something is its nature, and the purpose is subjective and relative.
As to how this makes one feel, it almost sounds as though you are blaming Buddhism for what is really just the nature of reality. That would be akin to blaming climate change researchers for exposing the dismal truth of climate change. Which is better - to live in denial of reality or to be forewarned and actually able to act logically and rationally in accordance with that reality?
It is true that some truth often seems to cause depression in people, even leading them to suicide. In reality, though, it is not the truth that leads to depression or suicide, it is delusion and ignorance in the face of what is feared and abhorred. Just like any other unwelcome phenomenon, the truth of suffering is met with horror by those who do not understand it. This is the case whether it is explicitly related to them in advance or whether they find out by themselves when they get old, sick, die, etc.
Truth itself leads to freedom; truly realizing that the meaning of life is nothing more than life, that there is no set purpose in life, and that the only logical path for one seeking happiness is to become free from suffering, leads only to peace and contentment. Depression and suicide, on the other hand, are caused by a desire for meaning and purpose fuelled by delusion.
As to acceptance, this is not exactly what I understand to be the prescribed &quot;goal&quot; in Buddhism; rather than acceptance, the goal is understanding (specifically of the four noble truths) and subsequent rejection* of rebirth (and thus life).

Through not seeing the Four Noble Truths,
Long was the weary path from birth to birth.
When these are known, removed is rebirth's cause,
The root of sorrow plucked; then ends rebirth.
-- DN 16 (Vajira, trans)

This rejection does indeed lead to a sort of apathy towards what is therefore seen as meaningless; such apathy is a necessary bi-product of the understanding of meaninglessness. Depression and suicidal ideation are, as stated, not - they come, rather, from the inability to accept the truth, which is in turn born of desire and craving, which is in turn born of the ignorant belief in purpose / meaning.

* On the use of the word &quot;rejection&quot; in regards to rebirth and life:

But if this [knowledge] sees Nibbāna, the state of peace, as peaceful, it rejects the occurrence of all formations and enters only into Nibbāna.
-- Vism. XXI.64 (Nyanamoli, Trans)

and

“Bhikkhus, just as even a trifling amount of feces is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”
-- AN 1.328 (Bodhi, Trans)