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Perhaps this is obvious to others learning 33a and the seder of the avodah, but it took me a while, so I'll post it:
There are two stages in bringing the aivarim onto the mizbeach. First they are brought to the ramp, part of the second payas. The third payas is the ketores. In the fourth payas, they are brought from the ramp onto the mizbeach (or by the same cohanim as the first time according to R' Eliezer ben Yaakov, without need for a payas).
In the order of the avodah (according to Abba Shaul) brought on 33a, it mentions דם התמיד, then some other things, then the ketores, then the aivarim. So dam hatamid must include bringing the aivarim to the kevesh, since that was before the ketores. When it says "aivarim" after the ketores, that must mean bringing them from the ramp to the mizbeach.
Though Rashi d"h לדם התמיד only mentions shechitah and zerikah, I guess he's just talking specifically about the blood.
There are two stages in bringing the aivarim onto the mizbeach. First they are brought to the ramp, part of the second payas. The third payas is the ketores. In the fourth payas, they are brought from the ramp onto the mizbeach (or by the same cohanim as the first time according to R' Eliezer ben Yaakov, without need for a payas).
In the order of the avodah (according to Abba Shaul) brought on 33a, it mentions דם התמיד, then some other things, then the ketores, then the aivarim. So dam hatamid must include bringing the aivarim to the kevesh, since that was before the ketores. When it says "aivarim" after the ketores, that must mean bringing them from the ramp to the mizbeach.
Though Rashi d"h לדם התמיד only mentions shechitah and zerikah, I guess he's just talking specifically about the blood.
