The Tractatus actually says nothing about Kant except some comments on the distinction between left and right in space. This is easily verified by searching any on-line copy of the work. As to what other works by Wittgenstein say about Kant or the absolute I refer to Conifold's comment on the question.
As to what you might infer about the kantian absolute from the Tractatus, note that Kant and Wittgenstein both take ``propositions" (usually, they use the German "Satz") to be stateable items of knowledge.
Kant finds that propositions can only be known when ``the corresponding objects may be given in experience'' (Critique of Pure Reason Bxviii). Of course he insists we have synthetic knowledge a prior which means it is not learned from experience. Notably this includes mathematics and the fact that every event has a cause. But their objects are given in experience, and this is how we learn that experience does not give us things in themselves. Absolutes like freedom and God and the universe as a whole go beyond anything that can be given in experience and so we do not have knowledge of them -- though we have beliefs and may use them as regulative ideas to organize knowledge. Absolutes are addressed in the Critique of Pure Reason only enough to say they are not objects of knowledge, in the paralogisms and the transcendental dialectic.
Wittgenstein by the end of the Tractatus uses "proposition" in a very similar way, saying ``The correct method in philosophy would really be the following: to say nothing except what can be said, i.e. propositions of natural science." Now I think natural science cannot be understood here to mean only research science. And Wittgenstein was not concerned with distinguishing theoretical from observational in science, at last in the Tractatus. I think natural science here more or less means propositions verifiable in experience, rather as Kant says.
I infer from this that Wittgenstein, in the Tractatus did not intend to say anything that could concern the kantian absolute. Of course many people drew great inspiration from earlier parts of the Tractatus and did not accept the ending of it. They might infer other things.