Not kāma, because this term is specifically related to sensual pleasure. It is never considered an aid to Awakening.
But for chanda, and a few other words that denote desire, there are a few such suttas. Here is one for chanda (SN 51.13):
Chandaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati chandasamādhi.
Bhikkhus, if a bhikkhu gains concentration, gains one-pointedness of mind based upon desire, this is called concentration due to desire.
And this at SN 51.15:
Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then the brahmin Uṇṇābha approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda: “For what purpose, Master Ānanda, is the holy life lived under the ascetic Gotama?”
“It is for the sake of abandoning desire [chanda], brahmin, that the holy life is lived under the Blessed One.”
“But, Master Ānanda, is there a path, is there a way for the abandoning of this desire?”
“There is a path, brahmin, there is a way for the abandoning of this desire.”
“But, Master Ānanda, what is the path, what is the way for the abandoning of this desire?”
“Here, brahmin, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire [chanda] and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. This, brahmin, is the path, this is the way for the abandoning of this desire.”
“Such being the case, Master Ānanda, the situation is interminable, not terminable. It is impossible that one can abandon desire by means of desire itself.”
“Well then, brahmin, I will question you about this matter. Answer as you see fit. What do you think, brahmin, did you earlier have the desire, ‘I will go to the park,’ and after you went to the park, did the corresponding desire subside?”
“Yes, sir.”
“Did you earlier arouse energy, thinking, ‘I will go to the park,’ and after you went to the park, did the corresponding energy subside?”
“Yes, sir.”
“Did you earlier make up your mind, ‘I will go to the park,’ and after you went to the park, did the corresponding resolution subside?”
“Yes, sir.”
“Did you earlier make an investigation, ‘Shall I go to the park?’ and after you went to the park, did the corresponding investigation subside?”
“Yes, sir.”
“It is exactly the same, brahmin, with a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge. He earlier had the desire for the attainment of arahantship, and when he attained arahantship, the corresponding desire subsided. He earlier had aroused energy for the attainment of arahantship, and when he attained arahantship, the corresponding energy subsided. He earlier had made up his mind to attain arahantship, and when he attained arahantship, the corresponding resolution subsided. He earlier made an investigation for the attainment of arahantship, and when he attained arahantship, the corresponding investigation subsided.
“What do you think, brahmin, such being the case, is the situation terminable or interminable?”
“Surely, Master Ānanda, such being the case, the situation is terminable, not interminable. Magnificent, Master Ānanda!… From today let Master Ānanda remember me as a lay follower who has gone for refuge for life.”
At MN 137 we have the same idea expressed with the Pali word piha:
Tattha katamāni cha nekkhammasitāni domanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ.
Herein, what are the six kinds of grief based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, one generates a longing [piha] for the supreme liberations thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who generates thus a longing for the supreme liberations, grief arises with that longing as condition. Such grief as this is called grief based on renunciation.
And for taṇhā, “craving”, we have this from AN 4.159:
‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati. ‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
When it was said: ‘This body has originated from craving; in dependence on craving, craving is to be abandoned,’ for what reason was this said? Here, sister, a bhikkhu hears: ‘The bhikkhu named so-and-so, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.’ He thinks: ‘When will I, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it?’ Some time later, in dependence upon craving, he abandons craving. When it was said: ‘This body has originated from craving; in dependence on craving, craving is to be abandoned,’ it was because of this that this was said.
At least I don’t.