According to the Non-dual Śaivism Tantras (Trika), the Bhuvanas (Sanskrit for ‘worlds’ or ‘planes of reality’) are 118 (source). The Sanskrit text of the bodhapancadasika doesn't mention these 118 worlds directly, but (I'm guessing that) since both this text and the Tantraloka are written by the same author, it is automatically assumed as being 118 worlds.
There is second interpretation of 226 worlds. The difference lies in the various interpretations of grouping the worlds.
List of 226 and 118 worlds:
Fortunately, there is a reliable source available showing a table of these two lists. In short:—As Guru Gabriel Pradīpaka shows, bhuvanas are ‘worlds’ manifested by padas (“Full-fledged Words”). Pada in turn, is “composed of Mantras or Seed Syllables”. Mantras (seed syllables) are the result of transformed varṇas (individual letters) which manifest the alphabet.
To get a full understanding you should read the full article, starting at the beginning:
The universal manifestation according to Trika
The same page also lists the names of all these words (here), which I'm reluctant to just bluntly copy/paste here. And again, you should read the article from the beginning.
Chapter eight of the Abhinava’s Tantraloka discusses these worlds:
TĀ 8 explores the various worlds (bhuvana) and is dependent on a number of sources, in particular the Svacchandatantra.
(source), p. 48 n54
Unfortunately, I do not know of any English translation of the Svacchandatantra. I did come across this paragraph from a Thesis on the ST by William James:
The tenth book describes the Śaiva cosmology, or more properly one of the six paths (adhvā) or modes in which Śivaḥ emanates the universe, viz. that of the worlds (bhuvana-) . Byfar the longest book in Svacchandatantram, it represents the Śaiva assimilation and extension of the entire Purāṇic cosmology.
Abhinavaguptaḥ based his presentation of the path of the worlds in Tantrālokaḥ almost entirely on this book of Svacchandatantram, and therefore indicates that Svacchandatantram must have already acquired at his time a reputation as the preeminent and exhaustive scriptural revelation of the Śaiva cosmology.
(source) p. 218
Finally, as Navjivan Rastogi, in his “Introduction to the Tantrāloka” states:—Abhinava learned a lot of this bhuvana science from Bhūtirāja:
Bhūtirāja seems to have excelled inmany branches of learning in addition to the dualistic-monistic discipline. Perhaps his full name was Bhūtirājamiśra. He seems to have initiated Abhinava in the science of the ‘size of all the regions’ (bhuvanas) and ‘purifiability of all of them’ and propounded the theory of hundred Rudras (Śatarudras) in the context of the treatment of Bhuvamādhvan and Pratiṣṭhā Kalā.