Chanda (Interest) VS Kāmacchanda (Attachment) VS Kusala-chanda (Non-Attachment)

Chanda = will; aspiration, being interest.
Kāmacchanda = akusala-chanda = will+sensual desires, aspiration of sensual desires. interest and attaching, needing.
Kusala-chanda = will+wholesome mind and mind factors, aspiration of wholesome mind and mind factors. Being interest but not attaching, ready for giving.
You can found them in AN 10.51, PTS: A v 92, Sacitta Sutta:

{51.1} Sace bhikkhave bhikkhu paccavekkhamāno evaṃ jānāti abhijjhālu bahulaṃ (=kāmacchandho) viharāmi byāpannacitto bahulaṃ viharāmi thīnamiddhapariyuṭṭhito bahulaṃ viharāmi uddhato bahulaṃ viharāmi vicikiccho bahulaṃ viharāmi kodhano bahulaṃ viharāmi saṅkiliṭṭhacitto bahulaṃ viharāmi sāraddhakāyo bahulaṃ viharāmi kusīto bahulaṃ viharāmi asamāhito bahulaṃ viharāmīti tena bhikkhave bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando (=kusala-chanda) ca vāyāmo ca ussāho ca ussoḷhi ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ
When reflecting if the bhikkhu knows, for most of the time I abide coveting (=abhijjhālu=kāmacchanda), abide with an angry mind, abide with sloth and torpor, abide restlessly worrying, abide with doubts, abide with hatred, abide with a defiled mind, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of desireinterest (=kusala-chanda), effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.

Note: In this sutta, buddha used 'abhijjhālu' word instead of 'kāmacchanda' word to avoid the confusion between kusala-chanda (kāmacchanda) and akusala-chanda (chando in above sutta). It likes an avoiding confusion between made-known-viññāṇa (object) and knowing-viññāṇa (subject), when buddha used 'viññāṇa' word as object (focused point) of the practitioner, 'citta' word as the practitioner (focusing doer/undoer;subject) in anattalakkhaṇasutta.

In path of purification:

chanda:

150. (xxviii) Zeal (desire) is a term for desire interest to act. So that zeal has the characteristic of desire interest to act. Its function is searching for an object. It is manifested as want for an object. That same [object] is its proximate cause. It should be regarded as the extending of the mental hand in the apprehending of an object.

kāmacchanda:

162. Of these, greed has the characteristic of grasping an object, like birdlime (lit. “monkey lime”). Its function is sticking, like meat put in a hot pan. It is manifested as not giving up, like the dye of lamp-black. Its proximate cause is seeing enjoyment in things that lead to bondage. Swelling with the current of craving, it should be regarded as taking [beings] with it to states of loss, as a swift-flowing river does to the great ocean.

kusala-chanda:

143. (xiii)–(xv) By its means they are not greedy (na lubbhanti), or it itself is not greedy, or it is just the mere not being greedy (alubbhana), thus it is non-greed (alobha). The same method applies to non-hate (adosa) and non-delusion (amoha) [na dussanti, adussana = adosa, and na muyhanti, amuyhana = amoha (see §§171,161)]. Of these, non-greed has the characteristic of the mind’s lack of desire for an object, or it has the characteristic of non-adherence, like a water drop on a lotus leaf. Its function is not to lay hold, like a liberated bhikkhu. It is manifested as a state of not treating as a shelter, like that of a man who has fallen into filth.

You can also see the abhidhammatthasaṅgaha for more information and relativity of chanda compare with lobha (kāmacchanda).