You could say that God is an all inclusive entity that is inclusive of "Being".http://www.reasonablefaith.org/dawkins- ... l-argument
Now in his version of the argument, Plantinga conceives of God as a being which is "maximally excellent" in every possible world. Plantinga takes maximal excellence to include such properties as omniscience, omnipotence, and moral perfection. A being which has maximal excellence in every possible world would have what Plantinga calls "maximal greatness." So Plantinga argues:
1. It is possible that a maximally great being exists.
2. If it is possible that a maximally great being exists, then a maximally great being exists in some possible world.
3. If a maximally great being exists in some possible world, then it exists in every possible world.
4. If a maximally great being exists in every possible world, then it exists in the actual world.
5. If a maximally great being exists in the actual world, then a maximally great being exists.
6. Therefore, a maximally great being exists.
In his book Dawkins devotes six full pages, brimming with ridicule and invective, to the ontological argument, without raising any serious objection to this argument. (He notes in passing Immanuel Kant's objection that existence is not a perfection; but since Plantinga's argument doesn't presuppose that it is, we can leave that irrelevance aside.) He then cites the parody of the argument you mention above, which is designed to show that God does not exist because a God "who created everything while not existing" is greater than one who exists and created everything.
Ironically, this parody, far from undermining the ontological argument, actually reinforces it! For a being who creates everything while not existing is a logical incoherence and is therefore impossible: there is no possible world which includes a non-existent being which creates the world. If the atheist is to maintain—as he must—that God's existence is impossible, the concept of God would have to be similarly incoherent. But to all appearances it's not. That supports the plausibility of premiss (1) of Plantinga's argument.
I think you can see that Dawkins doesn't even understand the logic of the ontological argument, which moves from the logical possibility of God's existence to its actuality. A parody of the argument that moves from a logical impossibility to actuality is not parallel to the argument.