When Buddha looked at the flower and continued to look at the flower, something of him was transferred to that flower. Buddha entered the flower. The quality of his being, the alertness, the awareness, the peace, the ecstasy, the inner dance, touched the flower. With Buddha looking at the flower, so at ease, at home, without any desire, it must have danced in its inner being. He looked, to transfer something to the flower. One thing to be understood is that only the flower and he existed for a long period of time. The whole world dropped. Only Buddha and the flower were there. The flower entered Buddha's being, and Buddha entered the flower's being.
Then the flower was given to Mahakashyap. It was not just a flower now, it carried buddhahood. It carried the inner quality of Buddha's being. And why to Mahakashyap? There were other great scholars, ten great disciples; Mahakashyap was only one, and he was included in the ten only because of this story, otherwise he would never have been included.
Nothing much is known about Mahakashyap. There were great scholars like Sariputta there-you could not find a more keen intellect-and Moggalayan was also there, a very great scholar. He had all the Vedas in his memory, and nothing that had ever been written was unknown to him. A great logician in his own right, he had thousands of disciples. And there were others-Ananda was there, Buddha's cousin-brother, who for forty years was continuously moving with him.... But no. Someone who was unknown before, Mahakashyap, suddenly became most important. The whole gestalt changed. Whenever Buddha was speaking, Sariputta was the significant man because he could understand words more than anybody else; and when Buddha was arguing, Moggalayan was the significant man. Nobody thought about Mahakashyap very much. He remained in the crowd, was part of the crowd.
But when Buddha became silent, the whole gestalt changed. Now Moggalayan and Sariputta were not significant; they simply dropped out of existence, as if they were not there. They just became a part of the crowd. A new man, Mahakashyap, became the most important. A new dimension opened. Everybody was restless, thinking, 'Why is Buddha not speaking? Why is he keeping silent? What is going to happen? When will it end?' They became uncomfortable, restless.
But Mahakashyap was not uncomfortable or restless. Really, for the first time he was at ease with Buddha; for the first time he was at home with Buddha. When Buddha was talking he may have been restless. He may have thought, 'Why this nonsense? Why go on talking? Nothing is conveyed, nothing is understood; why go on knocking your head against the wall? People are deaf. They cannot understand....' He must have been restless when Buddha was talking, and now for the first time he was at home. He could understand what silence was.
Thousands were there and everybody was restless. He couldn't contain himself, looking at the foolishness of the crowd. They were at ease when Buddha was talking; now they were restless when he was silent. When something could be delivered they were not open; when nothing could be delivered they were waiting. Now through silence Buddha could give something which is immortal, but they could not understand. So he couldn't contain himself and laughed loudly-he laughed at the whole situation, the whole absurdity.