telpochcalli.

quicalaquiaia inuehican in telpochcali inic vmpa tlacaoapaoa tlacazcaltia vmpa quimizcaltia in telpopochti, on cuicoianooaia in ioaltica in vmpa cuicacali = He entered a place of dignity, the young men's house, there to nurture and rear [them]. There he reared the young men, there where there was song and dance at night, there in the song house (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 8 -- Kings and Lords, no. 14, Part IX, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1951), 76.

auh in ie muchintin oçacoque in moteucalhuique: nimā ie ic tetlatilo in tetelpuchcali = when all those who had been cast down from the temple had been removed, they were burned in the various youths' houses (Mexico City, sixteenth century)
James Lockhart, We People Here: Nahuatl Accounts of the Conquest of Mexico, Repertorium Columbianum v. 1 (Los Angeles: UCLA Center for Medieval and Renaissance Studies, 1993), 148.

In the Culhuacan wills this refers to a house built before a man’s marriage; in the traditional sources, a school for young commoner boys.

In Mexico Tenochtitlan, a school for commoner youths, primarily boys, emphasizing military affairs and public works.
Susan Kellogg, Law and the Transformation of Aztec Culture, 1500–1700 (Norman and London: University of Oklahoma Press, 1995), 227.

jn telpochcalli, ynic tlamanca, in telpochtlatoque vncan tlacazcaltiaia vncan tlacauapauaya = in the house of the youths it was the custom that there the master of the youths educated people; they instructed people (central Mexico, sixteenth century)
Fray Bernardino de Sahagún, Primeros Memoriales, ed. Thelma D. Sullivan, et al. (Norman: University of Oklahoma Press, 1997), 220.

Book Six of the Florentine Codex, the encyclopedia of Nahua civilization compiled by the Franciscan Berdardino de Sahagún, describes how loving parents, in order to ensure that a baby would live, promised to take the child, when it was partly grown, to either the elite calmecac school or to the telpochcalli ‘youth house’ (Sahagún 1950–82:bk6:209–218) (late sixteenth century, Central Mexico)
Louise M. Burkhart, Before Guadalupe: The Virgin Mary in Early Colonial Nahuatl Literature, Institute for Mesoamerican Studies Monograph 13 (Albany: University at Albany, 2001), 24.

young man’s (or young men's) house; school
S. L. Cline, Colonial Culhuacan, 1580–1600: A Social History of an Aztec Town (Albuquerque: University of New Mexico Press, 1986), 237.

injc amo iciuhca mjqujz piltontli, teupan qujtoa, teupan qujpoa: ijollotlama in tenan, in teta in canpa qujpoaz: aҫo calmecac, anoҫo telpuchcali = in order, it was said, that the baby would not quickly die, declared it to be for the temple, assigned it to the temple. Where it would be assigned, either to the calmecac or to the telpochcalli, was as the mother, as the father determined (central Mexico, sixteenth century)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 6 -- Rhetoric and Moral Philosophy, No. 14, Part 7, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1961), 209.in telpopochti, telpochcalli qujtquj, vmpa qujpaloa = The youths took [their gifts] to the young bachelors’ house and sampled them there. (16th century, Mexico City)
Fr. Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain; Book 2—The Ceremonies, No. 14, Part III, eds. and transl. Arthur J. O. Anderson and Charles E. Dibble (Santa Fe and Salt Lake City: School of American Research and the University of Utah, 1951), 60.