Shekalim, Chapter 7, Mishnah 7. In the previous Mishnah we learned the words of Rabbi Shimon, who listed seven enactments instituted by the court: the first was counted in Mishnah 5, three were counted in Mishnah 6, and the last three enactments are counted here in Mishnah 7.
The fifth enactment - "al hamelach v'al ha'etzim" - concerning the salt and the wood:
Salt belonging to hekdesh and wood belonging to hekdesh - "yehu kohanim ne'otin bahen" - the kohanim are permitted to derive benefit from them, and this is not considered me'ilah, forbidden use of consecrated property. They may use the salt for the meat of the offerings, and cook with the wood. Some explain that this does not refer to cooking the offerings, but rather to using the wood for the bonfire of the Beis Hamikdash - the fire at which the kohanim would warm themselves in the Mikdash. But they may not use them for their own food needs, for cooking ordinary food, and not even for ordinary food eaten together with the offerings so that the offerings should be eaten on a full stomach, as is the well known halachah. The permission was granted only when they use them for the needs of the offerings themselves.
The sixth enactment - "v'al haparah" - concerning the cow:
Concerning the parah adumah, "shelo yehei bah me'ilah b'efrah" - that there should be no transgression of deriving forbidden benefit from hekdesh when benefiting from the ashes of the parah adumah. The Gemara explains that by Torah law there is no me'ilah with the ashes of the cow, and that was indeed the law min haTorah. However, when the court saw that people were not using it properly, and were even using it as a sort of medicine (and apparently it did have such a power), they decreed that there should be me'ilah with it by rabbinic law, that it should be considered forbidden use. Afterwards, when the court saw that the kohanim were afraid to deal with it - they did not want to sprinkle it on people, since perhaps those people were definitely tamei from contact with a corpse, and perhaps the matter was in doubt, and there would then be me'ilah - they returned the matter to Torah law, that there is no me'ilah with it. This is what our Mishnah is referring to: the return of the law to Torah law, that there is no me'ilah with it.
The seventh enactment - "v'al hakinin hapesulos" - concerning the disqualified bird pairs:
Bird offerings that became disqualified for any reason - and those bird offerings came from the shofaros, from the money that people donated in order to bring these kinim. Even though in practice the matter came from people's private funds, since they were obligated in these offerings, the court enacted that if the offering became disqualified for any reason - "sheyavo'u mishel tzibbur" - they should come from public funds, meaning from the terumas halishkah, and they would purchase new kinim and bring them.
Rabbi Yosi has a different understanding of the matter: according to him they did not come from the terumas halishkah, but rather "hamesapek es hakinin" - the suppliers who provided the birds, the merchants who supplied them, "mesapek es hapesulos" - they took upon themselves the responsibility to supply new birds in place of those that were disqualified. This was their responsibility.
In summary: This Mishnah counted the last three of the seven enactments: the permission for the kohanim to benefit from salt and wood of hekdesh for the needs of the offerings alone; the annulment of me'ilah with the ashes of the parah adumah and the return of the law to Torah law; and the enactment concerning disqualified kinim - that they should come from public funds, and according to Rabbi Yosi, that the one who supplies the kinim supplies the disqualified ones as well.