No! Each and every hadith attributed to the Shia Imams (علیهم السلام) condemning Sufism are proven forgeries.
The origin of all these hadiths is an apocryphal work, named Hadiqatu sh-Shia attributed to Muqddas Ardabili, a 10th century hijri Shia scholar. There is a big controversy about this attribution. Some say the book has been originally the book Kashifu l-Haq written by Mulla Mu'iz Ardastani but later published as Hadiqatu sh-Shia after the fake hadiths condemning Sufis had been appended to it. These hadiths fake accepted chains of narrations but the wording and content of the hadiths as well as lack of precedence of the hadiths in any earlier hadith works prove their forgery.
The fabricator of the hadiths has also been identified as Seyyed Muhammad Lawhi, famous as Mir Lawhi, a 11th century mediocre scholar who was a staunch enemy of Sufis with a hostile attitude towards the first and the second Majlisis, two prominent scholars of the Safavid period with mystical tendencies.
A book published very recently in Iran titled, Tathir-u sh-Sharia ani l-Hadiqati sh-Shia (Purging Sharia from Hadigatu sh-Shia) extensively analyzes the work and exhibits various problems with the content of the book and its attribution, and establishes its forgery. Later works that cite these hadiths all quote this apocryphal forgery.
In sum, there's nothing in Shia hadiths condemning Sufism. To the contrary there are very compelling parallels between Sufi doctrines and the esoteric doctrines of the Shia Imams. Many prominent Shia scholars throughout history have also had Sufi tendencies, e.g. Shams ud-Din Muhammad (the First Martyr), Khaji Nasiru d-Din at-Tusi, Muhammad-Taqi Majlisi, Seyyed Bahr ul-Uloom, Allama Muhammad-Hussain Tabataba'i, Ruhollah Khomeini, etc.
The anti-Sufi tendencies among Shia is only a late phenomenon starting since the Safavid period when these anti-Sufi hadiths were also forged.
In the postscript, however, I must note that not all forms of Sufism are accepted by Shia Islam. On the level of practice, Shia mystic-scholars are of the opinion that one doesn't need anything beyond the obligatory and optional prayers and deeds for developing the spiritual goal of Sufism which is fana in Allah. Dervish dances and musics and in general any practice outside Sharia are frowned upon. Access to a master is deemed necessary by some. As for the ontological doctrines of the Sufis such as Wahdat ul-Wujud, it must be properly understood to avoid pantheistic misinterpretations of the doctrine.
