Mahartz Chayus (Chagigah 3a) comments on the usage of 'talmuda' (some versions have printed 'shas', but modern printings will have talmuda). The Talmud relates how some mute folks, through prayer, gained the ability to speak. When they finally spoke they were fluent in all of the 'talmuda'.
למימרא דכי לא משתעי לא גמר והא הנהו תרי אילמי דהוו בשבבותיה דרבי בני ברתיה דרבי יוחנן בן גודגדא ואמרי לה בני אחתיה דרבי יוחנן דכל אימת דהוה
עייל רבי לבי מדרשא הוו עיילי ויתבי קמייהו ומניידי ברישייהו ומרחשין
The Gemara asks: Is that to say that one who is not able to speak is
not able to learn? But consider the following incident. There were two
mute people who were in the neighborhood of Rabbi Yehuda HaNasi. They
were the sons of the daughter of Rabbi Yoḥanan ben Gudgeda, and some
say that they were the sons of the sister of Rabbi Yoḥanan ben
Gudgeda. Whenever Rabbi Yehuda HaNasi would enter the study hall they
would also enter and sit before the Sages, and they would nod their
heads as if they understood and move their lips.
ובעי רבי רחמי עלייהו ואיתסו ואשתכח דהוו גמירי הלכתא וספרא וספרי וכולה
And Rabbi Yehuda HaNasi prayed for God to have mercy upon them, and
they were healed. And it was discovered that they had learned and were
proficient in halakha, i.e., Mishna; Sifra, the halakhic midrash on
Leviticus; Sifrei, the halakhic midrash on Numbers and Deuteronomy;
and the entire Talmud. This shows that those who cannot speak are able
He comments that in the name of a letter from Rav Sherira Gaon in yuchsin that this is a proof that the Talmud was ordered in the day of Rebbi. He also points out the usage on page 10a, which refers to switching between Babylonian and Jerusalem Talmuds. As well as Moed Katan 3b, where the reference is also literal, to the Talmud.