Verse 9.4.3.15

tadāhuḥ | naitāni havīṃṣi nirvapennedatirecayānīti tāni vai nirvapedeva kāmebhyo vā etāni havīṃṣi nirupyante na vai kāmānāmatiriktamasti yadvai kiṃ ca paśupuroḍāśamanu havirnirupyate paśāveva sa madhyato medho dhīyata ubhayāni nirvapatyadhvarasya cāgneścādhvarasya pūrvamathāgnestasyokto bandhuruccaiḥ paśupuroḍāśo bhavatyupāṃśvetānīṣṭirhyanubrūhi preṣyeti paśupuroḍāśasyāhānubrūhi yajetyeteṣāmiṣṭirhi samānaḥ sviṣṭakṛtsamānīḍeṣṭā devatā bhavantyasamavahitaṃ sviṣṭakṛte

Preview of English translation:

15. As to this they say,—He ought not to offer (any of) these oblations, lest he should do what is excessive. Let him nevertheless offer them; for these oblations are offered for (the obtainment of special) wishes, and in wishes there is nothing excessive. And whatsoever oblation he offers after the Pashupurodasha (the cake-offering connected with the animal sacrifice), that is placed inside the animal victim itself as its sacrificial sap. He offers both kinds (of oblations), those of the Soma-sacrifice and those of the fire-altar (or Agnicayana), first those of the Soma-sacrifice, and afterwards those of the fire-altar the purport of this has been explained. In a loud voice the Pashupurodasha offering (is performed), in a low voice these (additional oblations), for they are an ishti. With the Pashupurodasha he (the Adhvaryu) says, “Recite!—Urge!” and with these (oblations), “Recite!—Worship” for they are an ishti. There is the same Svishtakrit and the same ida (for these oblations). The (Devasu) deities have received offering, and the Svishtakrit (of the Pashupurodasha) has not yet been attended to,—

For a detailled translation, including proper diacritics and footnotes, go the full English translation.