We continue in Zevachim chapter 7, Mishnah 2, which deals with the requirements stated for a bird burnt offering. The foundational concept: the burnt offering must be performed as the action of a burnt offering, in its proper place, and its blood must be applied according to halachah.
The foundations of offering a bird burnt offering:
Proper melikah - cutting the two pipes and removing the head.
Place of melikah - above, on the ramp or on the top of the altar, and not on the ground.
Sprinkling the blood - above the red line, on the southeastern corner, where this service is performed.
And unlike a bird sin offering: if the burnt offering was performed for another purpose - meaning it was performed with the intention that it is a bird sin offering, whether during the melikah or during the sprinkling of the blood - this does not invalidate it, but it is not credited to the owner to fulfill their obligation.
The language of the Mishnah:
"Olas ha'of she'asah lema'alah kema'aseh olah leshem olah - kesherah" - A bird burnt offering that he performed above as the action of a burnt offering for the sake of a burnt offering, is valid: It was performed in its place, above on the top of the altar, properly as the action of a burnt offering: melikah of the two pipes and removing the head, and the intention was also for the correct offering, a burnt offering. This is the ideal order of performing it, and therefore it is valid.
"Kema'aseh olah leshem chatas" - As the action of a burnt offering for the sake of a sin offering: He performed the action properly, but intended it for the sake of a sin offering - it is valid, and is not invalidated, "uvilvad shelo al shem be'alim" - provided that it is not credited to the owner: the one who was obligated in this bird burnt offering (for example, a zavah) does not fulfill their obligation with it, and they must bring another bird burnt offering.
"Kema'aseh chatas leshem olah" - As the action of a sin offering for the sake of a burnt offering: He offered it in the manner that a sin offering is offered, such as performing melikah on only one pipe and the like, and even though he intended it for the sake of a burnt offering - this does not help.
"Kema'aseh chatas leshem chatas" - As the action of a sin offering for the sake of a sin offering: All the more so that this does not help: he performed the action of a sin offering on an offering that is a burnt offering, and he even intended it for the sake of a sin offering. In both of these cases - it is invalid.
"Asah lematah - kema'aseh kulan pesulah" - If he performed it below, as the action of any of them, it is invalid:
Everything stated above applies to a burnt offering that was performed above, whether the melikah was performed in the manner of a burnt offering or whether the intention was for the sake of a burnt offering. But if he performed it below - meaning he applied the blood below the red line, or he performed the melikah below and not on the top of the altar but on the ground - it is invalid in all cases. This law is no different from any other invalidation: just as it is invalid if he did not cut the two pipes, so too, performing it not in its proper place invalidates it completely.
In summary: In this Mishnah we learned the laws of a bird burnt offering that was performed above in four ways - as the action of a burnt offering for the sake of a burnt offering, and as the action of a burnt offering for the sake of a sin offering, both of which are valid (except that with a change in intention it is not credited to the owner for their obligation), and as the action of a sin offering for the sake of a burnt offering, or for the sake of a sin offering, both of which are invalid. On the other hand, when he performed it below - it is invalid in all cases, like any invalidation in the service.